ADULT

SABBATH SCHOOL

LESSONS

Living For His Coming

JULY AUG SEPT 1991

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Contents

Responding to the Divine

Call

Results and Resistance at

Thessalonica

The Epistles Are Born

The Gospel Identified

The Gospel and the Kingdom

Death and the Delay

The Consequences and Manner of

Christ's Coming

Signs of Christ's Coming

Watching and Waiting

10.

Living Together Harmoniously

11.

Church Authority and Discipline

12.

Paul's Godly Example

13.

The Sanctified Life

The Adult Sabbath School Lessons are prepared by the Department of Church Ministries of the General

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worldwide Sabbath School Lesson Committee, the members of which serve as consulting editors. The

published lesson quarterly reflects the input of the committee and thus does not solely or necessarily repre-

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From The Amplified Bible: New Testament. Copyright (c) by the Lockman Foundation,

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Moffatt.

From The Bible: A New Translation by James Moffatt. Copyright by James Moffatt, 1954.

Used by permission of Harper & Row, Publishers, Inc.

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Used by permission.

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Meet the Principal Contributor to

This Quarter's Lessons

Since 1985 Dr. Calvin B. Rock has served as a general vice-president

of the General Conference. He chairs the boards of Christian Record

Services, Home Study International, Adventist Chaplaincy Ministries,

the International Board of Education, the Legislation and Religious

Liberty Committee, and the Church Manual Committee. He oversees

our work in China and is advisor to the Department of Public Affairs

and Religious Liberty and the Department of Education.

Prior to his service at the General Conference, Dr. Rock was presi-

dent of Oakwood College in Huntsville, Alabama, for 14 years. A

fourth-generation Adventist, he has served as pastor and evangelist in

several local conferences and as ministerial secretary in the Southern

Union Conference.

Dr. Rock received a Bachelor of Arts from Oakwood College, a

Master of Arts from the University of Michigan, and a D.Min. and

Ph.D. in religious ethics from Vanderbilt University.

Born in New York on July 4, 1930, Dr. Rock and his wife, Clara,

have three adult daughters. Dr. Rock enjoys writing and outdoor

recreation.

Check with your local conference Adventist

Book Center for the companion book to this

quarter's lessons.

Introduction to the Thessalonian Epistles

Living for His Coming

This quarter we will examine themes and experiences from Paul's deeply

spiritual correspondence to the believers at Thessalonica. Thessalonica at the time

of Paul's ministry was one of several capitals in the Roman province of Macedonia.

This bustling seaport in Paul's day rivaled Corinth and Ephesus as a thoroughfare

of commerce and trade. A major attraction in the first century A.D. was the

celebrated amphitheater where gladiators fought to the death for the amusement of

citizens and their guests.

Paul first visited Thessalonica during his second missionary journey, which is

thought to have occupied the years from A.D. 49 to 52. While visiting Asia Minor

he received the divine call to minister in Macedonia (Acts 16:6-10). At Philippi he

was bitterly opposed and, in fact, jailed. When released he departed to Thessalonica

(Acts 17:1).

Today the city is named Saloniki. Although it is no longer a major trade center,

ships from many nations still come and go with cargos of oil, food, and animals.

Ninety-seven percent of the population is Christian (Greek Orthodox). There is also

a congregation of faithful Seventh-day Adventists.

The letters of Paul to the church at Thessalonica, probably written between A.D.

50 and 52, give us in clear, concise language the apostle's concerns for the church,

which he had only recently established. Every pastor knows that congregations, as

well as persons, differ in personality. Unfailingly, the messages of Paul's Epistles

addressed the particular spiritual needs of his target group. What was written for the

Ephesians or the Galatians or the Philippians would not have fit as well the needs

of the Colossians or the congregation in Thessalonica. There is, however, useful

and needed help in every letter for every church in every place and time.

The general theme of Paul's two Epistles to the Thessalonians is the need for

consistent practical godliness on the part of those who are living for Christ's return.

As we study these two Epistles this quarter, we will enjoy learning about one of

the most lively and productive New Testament congregations. We will learn that, in

spite of the intervening centuries, the personality, the triumphs, and the travails of

the Thessalonian Christians parallel closely our present experiences and needs.

Also, we will learn much about the method and message of one of history's most

colorful and productive authors, who in human language presents a vital message

from God.

OVERVIEW OF 1 AND 2 THESSALONIANS

I. Paul's ministry to the

Thessalonians.

1 Thess. 1:1-3:13

II. Living for the Lord's coming.

1 Thess. 4:1-5:28

III. Encouragement to endure.

2 Thess. 1:1-12

IV. Events preceding the day of

the Lord.

2 Thess. 2:1-17

V. Continuing in the faith.

2 Thess. 3:1-18

Lesson

June 30—July 6

Responding to the

Divine Call

THIS WEEK'S STUDY: Acts 17:1-11; 1 Thessalonians 1:1-6; 2:1-12;

5:1, 2.

MEMORY TEXT: "And a vision appeared to Paul in the night;

There stood a man of Macedonia, and prayed him, saying, Come

over into Macedonia, and help us" (Acts 16:9).

GOOD RESULTS REQUIRE GOOD METHODS.

To be successful

soul winners we must enter into a personal relationship with Jesus and fol-

low His methods and those of the apostles, adapting them to the age and

culture in which we live and work. The ministry of Paul provides valuable

principles for evangelistic outreach. The witness of the new believers in

Thessalonica illustrates the power of personal testimony.

LESSON OUTLINE

Large-City Evangelism (Acts 17:1).

II.

Paul's Evangelistic Strategy (Acts 17:2).

III.

The Heart of the Message (Acts 17:3; 1 Thess. 5:1, 2).

IV.

The Power of Personal Testimony (1 Thess. 2:8).

Other Principles for Soul Winners (1 Thess. 1:1).

VITAL SOUL-WINNING PRINCIPLES DEMONSTRATED AT

THESSALONICA.

Thessalonica, before God sent Paul there to preach

the saving gospel, was a heathen bastion containing one struggling Jewish

synagogue. Paul's coming made a difference, and Paul's spiritual dedica-

tion and methodology were crucial to the changes that were effected. It is

true that unless blessed by God the best of techniques will fail to achieve a

proper harvest. On the other hand, we must never forget that even in spir-

itual endeavors the quality of our results depends to some degree upon the

quality of our methodology. We are privileged to be able to catalogue

various aspects of Paul's evangelistic procedures in each of his Epistles. In

none are his techniques more clearly demonstrated than in his soul-

winning labors at Thessalonica.

We will begin our studies by investigating the process whereby the

gospel found root in Thessalonica. We will take an up-close view of the

PRAY for four lay preachers in Butembo, Zaire, to receive a

two-year ministerial training course (US$250 each).

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Responding to the Divine Call

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July 6

spiritual qualifications and evangelistic methodology of the man generally

regarded as Christianity's most influential witness.

I. LARGE-CITY EVANGELISM (Acts 17:1).

1. Upon his release from the Philippian jail, through what cities did

Paul pass before arriving in Thessalonica? 1 Thess. 2:1, 2; Acts

17:1.

El 2. Why was Paul traveling through these and other Macedonian

cities? Acts 16:4, 5, 8-10. Why do you think Paul chose Thes-

salonica as a place of labor rather than one of the smaller cities

between it and Philippi?

A strategic center.

"Thessalonica obviously had political and commer-

cial importance, and was a strategic center of missionary activity. It was

prosperous and populous. Traveling salesmen and their associates would

have appealed to a discerning missionary of the first century no less than

to one of the twentieth. Just as Jeannie Lawson and Gladys Aylward were

impressed by the many mule-trains traveling hundreds of miles in China

and in consequence set up the Inn of Eight Happinesses, so Paul was struck

by the possibilities for evangelism if converted businessmen 'gossiped the

gospel' in their travels. The two women missionaries to China told the

stories of the gospel to the mule drivers in the inn. Paul preached Christ

Lesson 1



July 6

and started in the Jewish synagogue. The principle is the same."—Ronald

A. Ward,

Commentary on 1 & 2 Thessalonians

(Waco, Tex.: Word Books,

1973), p. 7.

In what way did Paul's decision prove to be strategically sound?

1 Thess. 1:6-8.

The Thessalonians an example.

"Of what were they an example? Ob-

viously evangelistic zeal, 'for . . . the word . . . sounded forth' (v. 8), but

this must have a base and the authors have given it. Their

faith

is the talk

of everybody. They are hence typical examples of sound conversion, per-

sistent faith, and zealous proclamation. They were typical because uncon-

sciously they were imitating the case of Paul himself, the most normal of

all instances (1 Tim. 1:16)."—Ward,

Commentary on 1 & 2 Thessaloni-

ans,

pp. 37, 38.

Paul's move was a practical one.

His agenda was crowded, his time

was limited, his resources were meager; he had to choose, and he decided

correctly. He loved the souls in the smaller cities no less, but he understood

that in Thessalonica he would have the platform from which the gospel

would be spread abroad to cities both large and small. That his method was

sound is seen in the influence that the young church quickly developed.

Paul's work in Ephesus, Athens, Rome, Philippi, and other such cities

shows that he was consistent in this methodology.

What parallels can you draw for the work of the Seventh-day Ad-

ventist Church today? Does this mean that smaller cities are less im-

portant? By what methods can we evangelize smaller towns and vil-

lages? Why is lay involvement so important to the proclamation of the

gospel in cities large and small?

MON

II. PAUL'S EVANGELISTIC STRATEGY (Acts 17:2).

With what population groups did Paul begin his witness at Thes-

salonica? Why? Acts 17:1, 2.

While Peter is recognized as the apostle to the Jews and Paul the apos-

tle to the Gentiles, it is noteworthy that Paul often began his ministry in a

city by preaching to the Jews. His habit in this regard is mentioned re-

peatedly throughout his evangelistic experience. It was so at Berea (Acts

17:10), at Corinth (Acts 18:4), at Ephesus (Acts 19:8), and, of course, at

Thessalonica (Acts 17:2).

In this evangelistic approach Paul shared Christ's concern for the "lost

sheep of the house of Israel." (See Matt. 10:5-7 and 15:24.) Paul had a

great burden for the salvation of the former chosen people of God. (See

Rom. 9:1-5.)

Responding to the Divine Call



July 6

What practical reasons can you give for Paul's beginning his work

by entering the synagogues of the Jews?

While Paul ordinarily began his efforts with the Jews, how wide a

ministry did he customarily conduct? Acts 13:42, 44, 48; 18:4.

The apostle sowed beside all waters.

"There was a synagogue at

Thessalonica, attended not only by Jews but by a large number of devout

Greeks also. . . . These Gentiles, who were often called 'The God fearing,'

were attracted to the lofty ethical monotheism of the Jews and attended the

imageless worship of the synagogue with profit without becoming full

proselytes. It was from this congregation that Paul won his first converts to

Christ in Thessalonica, mainly Gentile (Acts 17:4; 1 Thess. 1:9)."—Ward,

Commentary on 1 & 2 Thessalonians,

p. 8.

Thus while Paul began with those who had a knowledge of God, he

quickly expanded to the full range of the Gentile population.

III. THE HEART OF THE MESSAGE (Acts 17:3; 1 Thess. 5:1, 2).

What primary instrument did Paul use in his approach to the

people at Thessalonica? What specific aspects of Christ's life did

he highlight? Acts 17:2, 3.

Christ the center of the message.

Paul began his Thessalonian evan-

gelistic crusade by preaching the life of Christ. "Paul preached to the

Thessalonians, reasoning with them from the Scriptures regarding the life,

death, resurrection, officework, and future glory of Christ, the 'Lamb slain

from the foundation of the world.' Revelation 13:8. He exalted Christ, the

proper understanding of whose ministry is the key that unlocks the Old

Testament Scriptures, giving access to their rich treasures."—The

Acts of

the Apostles,

p. 229.

What was the customary emphasis in the preaching of the laity

and leaders of the early church? Acts 5:42.

Glorying in the cross.

"The consecrated messengers who in the early

days of Christianity carried to a perishing world the glad tidings of salva-

tion, allowed no thought of self-exaltation to mar their presentation of

Christ and Him crucified. They coveted neither authority nor pre-

eminence. Hiding self in the Saviour, they exalted the great plan of salva-

tion, and the life of Christ, the Author and Finisher of this plan. Christ, the

same yesterday, today, and forever, was the burden of their teaching."—

The Acts of the Apostles,

p. 209.

WED

Lesson 1



July 6

What other important element of Bible truth was prominent in

Paul's presentations? 1 Thess. 5:1, 2; 2 Thess. 2:3-5.

Why did the Thessalonians "have no need" for Paul to write unto them

regarding times and seasons? How did they know perfectly well that

Christ's coming would be "like a thief in the night"? (1 Thess. 5:2, NIV).

Because they already had been taught these things. The texts make it clear

that while in Thessalonica Paul had carefully instructed his hearers regard-

ing the prophecies of the first and second advents of Christ.

Which prophetic message did Paul emphasize above all others?

Acts 26:19-23.

Preaching from the Old Testament.

"Paul made the prophecies in the

Old Testament relating to the Messiah, and the agreement of those proph-

ecies with the life and teachings of Christ, clear in the minds of all among

his hearers who would accept evidence upon the subject. Christ in His

ministry had opened the minds of His disciples to the Old-Testament scrip-

tures; 'beginning at Moses and all the prophets, he expounded unto them in

all the scriptures the things concerning himself.'

"—Sketches From the

Life of Paul,

p. 82.

Why must preaching on prophecy never diminish among Seventh-

day Adventists?

(See

1 Thess. 5:20; 2 Tim. 4:2.)

IV. THE POWER OF PERSONAL TESTIMONY (1 Thess. 2:8).

10.

In appealing to the Thessalonian believers, how did Paul refer to

his involvement in ministry? 1 Thess. 2:8.

A story of Christ's transforming power.

"Paul told the Thessalonian

Jews of his former zeal for the ceremonial law and of his wonderful ex-

perience at the gate of Damascus. Before his conversion he had been con-

fident in a hereditary piety, a false hope. His faith had not been anchored

in Christ; he had trusted instead in forms and ceremonies. His zeal for the

law had been disconnected from faith in Christ and was of no avail. . . .

"But at the time of his conversion all had been changed. Jesus of

Nazareth, whom he had been persecuting in the person of His saints, ap-

peared before him as the promised Messiah. The persecutor saw Him as

the Son of God, the one who had come to the earth in fulfillment of the

prophecies and who in His life had met every specification of the Sacred

Writings."—The

Acts of the Apostles,

p. 228.

11.

On what notable occasion did Paul later draw upon his personal ex-

perience? With what dramatic result? Acts 25:22, 23; 26:1, 13-18,

28.

Responding to the Divine Call



July 6

Whether with peasants or potentates,

Paul's testimony often included

his exciting encounter with Jesus on the Damascus road and the radical re-

versal of his life that resulted. King Herod Agrippa II was not the only

royal person to hear the story of Paul's conversion, but he appears to have

come the closest to conviction. Because Agrippa was a Jew, his conversion

to Christianity would have been a great triumph for the cause of God. It is

regrettable that he did not yield to the pleadings of the Spirit. Nevertheless,

given his background and status, it is remarkable that he was so deeply af-

fected by Paul's words and was willing to confess his feelings before Fes-

tus and his sister Bernice, as well as other dignitaries.

What makes personal testimonies so powerful? What makes them

so effective?

V. OTHER PRINCIPLES FOR SOUL WINNERS (1 Thess. 1:1).

12.

What important witnessing technique established by Christ is

reflected in Paul's labors at Thessalonica? Mark 6:7; 1 Thess.

1:1; 2 Thess. 1:1.

Friend helping friend.

"Calling the twelve about Him, Jesus bade

them go out two and two through the towns and villages. None were sent

forth alone, but brother was associated with brother, friend with friend.

Thus they could help and encourage each other, counseling and praying to-

gether, each one's strength supplementing the other's weakness. In the

same manner He afterward sent forth the seventy. It was the Saviour's pur-

pose that the messengers of the gospel should be associated in this way. In

our own time evangelistic work would be far more successful if this ex-

ample were more closely followed."—The

Desire of Ages,

p. 350.

13.

For how long did Paul preach in the synagogue in Thessalonica?

Acts 17:2.

A short stay.

Most Bible commentators see the total evidence of the

two Epistles to the Thessalonians, along with Acts chapter 17 and Philippi-

ans 4:16, as suggesting a stay of perhaps two or three months. Paul's stay

in Thessalonica was comparatively short. Not all of his evangelistic cam-

paigns were so brief. For instance, he labored in Corinth for 18 months

(Acts 18:11) and in Ephesus for three years (Acts 20:31): What the Thes-

salonian experience reveals is that there are times when circumstances

make possible abundant harvests from brief endeavors. Philip's "same

day" baptism of the Ethiopian illustrates the point. (See Acts 8:29-39.)

Which is the greater danger, delaying the baptism of converts or

baptizing them too soon? How do we know when a person is ready for

baptism? Should we insist on a certain number of weeks or months for

preparation? What do you regard as a reasonable time?

FRI

Lesson 1



July 6

14. What two words best summarize Paul's balance of gospel en-

deavors while at Thessalonica? 1 Thess. 2:2, 7.

What a wonderful balance the apostle exercised. He was fearless and

brave, yet kind and considerate; intrepid and firm, yet gentle and fair.

Would it not be a wonderful thing if we labored today with the same

balance, not only in our outreach to others but also in our association with

one another? Bold but gentle! Think of what a difference such a combina-

tion of graces would make for us today. How glorious the effect would be

on our evangelism, in our homes, our institutions, and in our personal lives

and witness!

ASK YOURSELF:

•

Am I making a daily attempt to study the life of Christ? Am I able

to tell the difference that such study makes on my attitudes and

temperament?

•

What experiences—soul-winning or otherwise—have I had recently

that prove the value of following biblical principles?

•

How do I explain that, even when I do everything God says, the

results are not always what I expected?

FURTHER STUDY AND MEDITATION:

What Jesus says

on the heart of the gospel message: John 3:14-21;

12:30-32; Matt. 28:18-20.

What Paul says elsewhere:

2 Cor. 4:1-7; 5:14-21.

What Ellen White says:

"Lift Him up, the Man of Calvary, higher and

still higher. There is power in the exaltation of the cross of Christ. . . .

"Christ is to be preached, not controversially, but affirmatively. Take

your stand without controversy. Let not your words at any time be uncer-

tain. The Word of the living God is to be the foundation of our faith.

Gather up the strongest affirmative statements regarding the atonement

made by Christ for the sins of the

world."—Evangelism,

p. 187.

"Of all professing Christians, Seventh-day Adventists should be fore-

most in uplifting Christ before the

world."—Gospel Workers,

p. 156.

Also read the chapter entitled "The Thessalonian Letters" in

The Acts

of the Apostles,

pp. 255-268.

SUMMARY:

The biblical account of Paul's labors at Thessalonica reveals

his faithful application of several vital principles of evangelism. By first

listening to and obeying God's voice, Paul launched his career. He entered

into a personal relationship with Christ, willingly receiving the presence of

the Holy Spirit into his heart. Then by following God's counsel with re-

spect to methodology, he maximized results.

Lesson

July 7-13

Results and Resistance

at Thessalonica

THIS WEEK'S STUDY: Acts 17:1-9; 1 Thessalonians 2:13, 14.

MEMORY TEXT: "And ye became followers of us, and of the

Lord, having received the word in much affliction, with joy of

the Holy Ghost" (1 Thessalonians 1:6).

VICTORY IN SPITE OF OBSTACLES.

Satan does not yield his terri-

tory and subjects willingly. Since Eden, the preaching of the Word has in-

spired his fiercest hatred. However, in spite of determined opposition by

the enemies of the Christian cause, God's Word and people endure, and He

wins His case in the Great Controversy.

LESSON OUTLINE.

I. The Word Bears Fruit (Acts 17:4).

II. Preaching of the Word Brings Persecution (Acts 17:5;

1 Thess. 2:15, 16).

III. The Believers' Response to Persecution (1 Thess. 1:6; 2:14;

2 Thess. 1:4, 5).

IV. The True Source of Persecution (Rev. 12:1-5).

V. The Reasons for Persecution (Rev. 12:17).

GOOD NEWS AND BAD NEWS.

While Timothy remained at Philippi

to follow up on the work that had been started there, Paul and Silas kept

busy at Thessalonica. Having just experienced bitter persecution in Phi-

lippi (Acts 16:22-40), Paul, no doubt, would have enjoyed a respite of

peace and tranquility in Thessalonica. This was not to be. The work in

Thessalonica turned out to be a case of good news and bad news. The good

news was that several important elements of the population yielded con-

verts who became charter members of the church there. The bad news was

that the majority of the populace either ignored or objected to Paul's mes-

sage. Having accused the evangelists of turning the world "upside down"

with their seditious gospel of a king other than Caesar (Acts 17:6, 7), they

brought legal charges against them and their brave host, Jason (Acts

17:8, 9).

While Seventh-day Adventists in most of the world do not suffer the

PRAY for theological books for our seminary libraries in Angola

and Mozambique (US$1,000 each library).

SAB

Lesson 2



July 13

same high level of hostility that Paul faced at Philippi, Thessalonica, and

many other places, there are some who do. These members who live under

intolerance and misunderstanding need our special prayers.

Paul's example of steadfastness under trying circumstances is encourag-

ing for those who suffer for the gospel's sake. It is also instructive for us

who in the future may face similar ordeals.

SUN

I. THE WORD BEARS FRUIT (Acts 17:4).

What people groups were most receptive to Paul's ministry? Acts

17:4.

The primary population groups of Thessalonica were Roman, Greek,

and Jewish. The group that receives most prominent notice in Acts 17:4 is

the Greeks. Luke calls them "devout" Greeks. He refers to those Greeks

who already had replaced their mythical gods with the one true God. They

were Greeks who, while refusing circumcision and resisting certain other

legalistic demands of first-century Judaism, ardently read and believed Old

Testament truths. This group formed the largest part of those who accepted

Paul's teachings at Thessalonica, and in many of the other cities where he

planted churches.

How did those who responded to Paul's appeals demonstrate their

sincerity? 1 Thess. 1:9.

Thessalonica in Paul's day was a highly idolatrous city. Among the

many false gods citizens worshiped were Zeus, Janus, and Hercules. The

chief god, however, was the Greek god Jupiter, father of Hercules, thought

to be the author of life. Since those who "turned to God from idols" were

not Jews, they must have been unbelieving Gentiles. Because in their ac-

count of the Thessalonian experience neither Luke nor Paul mentions

Roman converts, these individuals probably were mainly Greeks.

Which of these groups do you think can be most readily reached

with biblical truth today: (a) atheists, who reject the idea of a superior

being altogether, (b) non-Christians, such as Buddhists or Hindus, who

worship deities other than Jehovah, (c) Jews who worship the Father

but who do not believe in His Son, Jesus Christ, (d) Christians who do

not believe as do Seventh-day Adventists? In what ways is it necessary

to vary our approaches to these groups?

What success did Paul have among the Jews to whom he

preached? Acts 17:1-4.

Results and Resistance at Thessalonica



July 13

The "them" in the first part of verse 4 and the "them" in verse 2 refer

to the Jews of the synagogue mentioned in verse 1. The gospel of Jesus

Christ pierces all prejudices and traditions. The church must never abdicate

its commission to work for the Jewish people. Even where Christians of

past generations have created ill will because of their treatment of Jews,

Christ-like love can overcome barriers.

Many Jews will be converted. "There

is a mighty work to be done in

our world. The Lord has declared that the Gentiles shall be gathered in,

and not the Gentiles only, but the Jews. There are among the Jews many

who will be converted, and through whom we shall see the salvation of

God go forth as a lamp that burneth. There are Jews everywhere, and to

them the light of present truth is to be brought. There are among them

many who will come to the light, and who will proclaim the immutability

of the law of God with wonderful power. The Lord God will work. He will

do wonderful things in righteousness."—Evangelism, p. 578.

How would you share Christ with a Jewish associate or neighbor?

ION

4. What other special class of persons is noted as having accepted the

Word? Acts 17:4.

A similar statement by Luke regarding the results of Paul's labors in

Berea (Acts 17:12) suggests that these were Greek women of high economic

or social standing, perhaps wives of men who held leading positions in the

city. Two reasons why women accepted the gospel in Thessalonica were:

(1)

The high degree of mobility and the people mix in Macedonia.

The in-

habitants of this province were restless, commercially-minded, and non-

traditional. As such they were not as conservative in their social arrange-

ments as were the more rural and less populated provinces around them. (2)

Paul's emphasis on freedom in Christ.

It is not strange that women in Thes-

salonica and Berea followed him. His gospel emphasis was such that true

liberation—social as well as spiritual—became a value to his hearers. In this

sense Paul's preaching had a social impact that was radical for his day. Cer-

tainly relationships between men and women were quite different from

those that exist in some societies today. Even so, the gospel proclaimed by

Paul elevated the status of women. Their personal spiritual union with Christ

was as important as that of men, and men were instructed to love their wives

as Christ loved the church (Eph. 5:25). Undoubtedly this was a radical

departure from established custom for many men of that age.

Can you think of other instances of social liberation resulting from

Paul's preaching? What instances come to mind of social liberty

brought about by Christ's personal example? How should the Adven-

tist message "liberate" the social attitudes of converts in today's

world?

Lesson 2



July 13

II. PREACHING OF THE WORD BRINGS PERSECUTION (Acts

17:5; 1 Thess. 2:15, 16).

Which group of persons does Luke mention as reacting violently

against Paul? Acts 17:5.

It is a tragic commentary upon God's professed children that they so

often persecute each other in His name. The animosity of the Jews toward

Paul provides an example of The great number of religious feuds that stain

the pages of history. Later there were other persecutions by professed

Christians—against Jews and against Christians who differed in their

beliefs. So-called religious warfare is most reprehensible. Particularly is it

sad when it is triggered by envy of another's witness for the meek and

lowly Jesus.

To what length did this group go in their attempt to silence the

testimony of truth? Acts 17:5-9.

The strategy is familiar. The opponents of truth secured the help of

baser witnesses; they stirred a mob to excited activity; they dragged Jason,

Paul's Christian host, and other believers before the civil authorities; they

accused them of crimes against Caesar. Here is an example of Satan's

usual method in the Great Controversy: force!

How does Paul describe the extent of Jewish hostility against the

truth? 1 Thess. 2:15, 16.

Why do you think opposition of the unbelieving Jews receives more

prominent mention than that of the idolatrous Gentiles?

III. THE BELIEVERS' RESPONSE TO PERSECUTION (1 Thess.

1:6; 2:14; 2 Thess. 1:4, 5).

8. At whose hands did the Gentile believers in Thessalonica also suf-

fer? 1 Thess. 2:14.

The apostle and his flock did not have an easy time at Thessalonica. Not

only did unbelieving Jews trouble them but they suffered at the hands of

the Gentile citizenry as well. Since almost 100 percent of the population of

Thessalonica (Saloniki) today profess some form of Christianity, they no

longer suffer at the hands of non-Christians. Unfortunately, however, ten-

sions among Christian groups are sometimes problematic.

Results and Resistance at Thessalonica



July 13

How does Paul later evaluate the church's quality of endurance

under persecution? 1 Thess. 1:6; 2 Thess. 1:4, 5.

The Thessalonians are a wonderful example of faithfulness under pain

and suffering. For this Paul highly commended them on several occasions.

Despised by the Jews and vilified by the Gentiles, nevertheless they were

constant in their newly established devotion. Later, Paul evaluated the

Bereans as being on the whole more studious than the people of Thessa-

lonica (Acts 17:11). However, their endurance under persecution makes it

evident that most of those who were baptized in Thessalonica were honest

of heart and rooted in the Word of God.

Where in the world today does persecution of Christian believers

exist? How should we respond to it?

WED

IV. THE TRUE SOURCE OF PERSECUTION (Rev. 12:1-5).

10.

How does John the revelator portray both the beginning and the

continuation of the controversy between Christ and Satan? Rev.

12:1-5, 17.

In Jeremiah 6:2, the prophet describes the church thus: "I have likened

the daughter of Zion to a comely and delicate woman." A woman often

represents the church in biblical symbolism; the dragon represents Satan.

11.

Who is the man-child described in Revelation 12:5?

"Satan wishes to destroy the child that is about to be born lest it should

later destroy him. . . . But the Messiah is

caught up to God and to His

throne.

In language adopted from Ps. 2:6 the Messiah is described as one

destined to

rule all nations with a rod of iron."—Charles

M. Laymon,

ed.,

The Interpreter's One-Volume Commentary on the Bible

(New York:

Abingdon Press, 1971), p. 960.

12.

What desperate effort did Satan make to abort the ministry of

Jesus? Matt. 2:13, 14.

Not just at His birth but all during His life, Jesus was the object of

Satan's malignant animosity. Satan's singular determination was to thwart

the plan of salvation and to revenge his ignominious defeat in heaven. He

would have taken the life of Jesus much earlier had not the angels of God

protected Him long enough for Calvary to become a reality. And it was not

only physical oppression that Satan employed as a means of defeating

Lesson 2



July 13

Christ. He never relented in the psychological warfare by which he hoped

to overcome Him. Satan's purpose was to malign the character of God and

prevent Christ from saving His people from their sins.

"Satan contested every inch of ground, exerting his utmost power to

overcome Him. Like a tempest temptation after temptation beat upon

Him."—Signs of the Times,

Aug. 27, 1902.

Why does religious prejudice develop into active, hostile acts of per-

secution?

V. THE REASONS FOR PERSECUTION (Rev. 12:17).

13.

After Jesus was "caught up" to God's throne (Rev. 12:5), against

whom would Satan vent his wrath? Rev. 12:13, 17.

History will be repeated.

The kind of suffering inflicted upon Paul and

the Thessalonian believers may be suffered in some degree by any person

who claims the name of Jesus.

Several years ago in a large city in the United States a citizen sued a

church group because he was injured by a falling tree limb while walking

a city street. The reason he sued the church? He was told that the dislodg-

ing of the limb was an "act of God." He could not, he reasoned, sue God,

so he acted against His visible representatives. He lost the case—and so

will Satan, whose head is already bruised (Gen. 3:15). In the meantime he

seeks to wreak havoc on God's people.

14.

What fundamental principles of Christianity are especially offen-

sive to the dragon? John 15:12-14; Eph. 5:2.

Satan hates sacrifice.

"All who follow Christ will wear the crown of

sacrifice. They will surely be misunderstood by selfish men, and will be

made a mark for the fierce assaults of Satan. It is this principle of self-

sacrifice that his kingdom is established to destroy, and he will war against

it wherever manifested."—The

Desire of Ages,

p. 223.

In the light of the above quotation, what would seem to be the case

if the people of God are living in happy favor with society? Is rejection

inevitable for those who live right and who preach Jesus Christ? Is

martyrdom inevitable? What is the difference between redemptive

and nonredemptive suffering?

15.

Against what particularly unseemly form of persecution does

Jesus warn? Matt. 24:48-50.

A sure way to failure.

"It is not the opposition of the world that most

Results and Resistance at Thessalonica



July 13

endangers the church of Christ. It is the evil cherished in the hearts of

believers that works their most grievous disaster and most surely retards

the progress of God's cause. There is no surer way of weakening spiritual-

ity than by cherishing envy, suspicion, faultfinding, and evil surmis-

ing."—The

Acts of the Apostles,

p. 549.

"In the place of turning the weapons of warfare within our own ranks,

let them be turned against the enemies of God and of the

truth." Selected

Messages,

book 3, p. 18. (This statement is not intended to legitimize per-

secuting others who differ from us.)

ASK YOURSELF:

•

Can I honestly say that I have suffered for the gospel's sake? If so,

in what ways?

•

Should I feel good while suffering because of doing right? If so,

why? If not, why not?

•

What kinds of persecution do I find the most difficult or unpleasant?

•

What are the levels of persecution that I am prepared to suffer in

defense of my faith?



Loss of job



Loss of friends



Loss of spouse



Family rejection



Loss of life

•

What act of Christ more than any other inspires and strengthens my

ability to withstand persecution?

•

What causes opposition to the Adventist message in your local com-

munity today? How should the church respond to it?

Read also

The Acts of the Apostles,

pp. 85, 86, 213-218, 597, 598.

SUMMARY:

As Paul preached at Thessalonica he encountered both re-

ceptive people and bitter opponents. However, the actions of Christ's en-

emies did not prevent a rich and rewarding harvest. Although Paul had to

escape for his life, it was not before he had firmly planted the cross of

Christ in a most strategic location.

FRI

Lesson

July 14-20

The Epistles Are Born

THIS WEEK'S STUDY: Acts 17:10-21; 18:1-5, 11; 1 Thessalonians

3:1-13; 2 Thessalonians 1:1-3.

SAB

MEMORY TEXT: "For this cause, when I could no longer for-

bear, I sent to know your faith, lest by some means the tempter

have tempted you, and our labour be in vain" (1 Thessalonians

3:5).

NURTURE OF NEW CONVERTS.

Paul's tender concern for the young

church at Thessalonica is an example of the relationship that should exist

between pastor and people. It is a worthy model for the efforts of modern-

day soul winners to nurture those who come to Christ.

LESSON OUTLINE:

Paul Leaves Thessalonica (Acts 17:10-14).

II.

Paul Leaves Berea (Acts 17:13-22, 32, 33).

III.

From Athens to Corinth (Acts 18:1-8, 11).

IV.

Timothy's Report From Thessalonica (1 Thess. 1:2, 3; 3:1-6).

The Epistles Are Born (1 Thess. 1:1; 3:7-9; 5:27).

PAUL'S LAWFUL BIAS.

The great evangelist, Paul, might rightfully be

accused of preferential regard for those whom he had won to Christ. He

never relinquished the special pastoral ties that he had established with his

converts. One of Paul's more memorable characterizations of the bond be-

tween soul winner and convert is the parent-child relationship. (See

1 Thess. 2:11.) The New Testament Epistles that Paul penned to churches

for which he labored are evidence that this fatherly affection concerned not

only baptizing but also stabilizing his converts in Christ.

Paul had a pastor's heart.

He would much rather have visited the new

believers than write to them. He longed to sit with them face to face, to

share individually in their sorrows and joys and to rejoice in the excitement

of their growth. But travel in his day was extremely difficult compared to

today's standards. Sometimes Paul never saw his converts again. This is

why his letters were so important to them and to him—they were the very

best he could do.

PRAY for 25 hand water pumps for rural areas in the Eastern

Africa Division (US$200 each).

The Epistles Are Born



July 20

Through his letters Paul sought to communicate not only his loving

concern but also needed instruction regarding doctrine, personal piety,

interpersonal relationships, church order and organization, the ministry of

the laity, and any other topic that he knew was vital to their spiritual sur-

vival. He often had to accomplish this under trying circumstances. The

conditions that occasioned the Thessalonian letters are typical of Paul's ex-

perience and quite clearly reveal the shepherd's heart of the great apostle

and the love of God in sending him to minister.

I. PAUL LEAVES THESSALONICA (Acts 17:10-14).

Because of the unrest in Thessalonica, the believers secretly sent Paul

and Silas to Berea (Acts 17:10). Berea is a much smaller city than Thes-

salonica. It is inland, not coastal. The population is thought to have been

approximately 50,000 in Paul's day and is about half that today. The mod-

ern name of the city is Verroia. In order to reach Berea, Paul had to travel

50 miles, at least a two-day journey.

1. How did the response at Berea compare with the one in Thes-

salonica? In what way does the Berean response inform and in-

struct hearers today? Acts 17:11. Can you think of a person in

your congregation who had a similar response?

"More noble" here means more generous in spirit, more open-minded.

We cannot assume from Luke's observation that there were more people

baptized at Berea, but simply that the level or quality of response was more

intense and that there was less opposition to the gospel.

The value of personal investigation.

"Wherever the truths of the

gospel are proclaimed, those who honestly desire to do right are led to a

diligent searching of the Scriptures. If, in the closing scenes of this earth's

history, those to whom testing truths are proclaimed would follow the ex-

ample of the Bereans, searching the Scriptures daily, and comparing with

God's word the messages brought them, there would today be a large num-

ber loyal to the precepts of God's law, where now there are comparatively

few. But when unpopular Bible truths are presented, many refuse to make

this investigation. Though unable to controvert the plain teachings of

Scripture, they yet manifest the utmost reluctance to study the evidences

offered. Some assume that even if these doctrines are indeed true, it mat-

ters little whether or not they accept the new light, and they cling to pleas-

ing fables which the enemy uses to lead souls astray. Thus their minds are

blinded by error, and they become separated from heaven."—The

Acts of

the Apostles,

p. 232.

How can we awaken interest in Bible study among the unchurched

in our local community? What are some of the social and demographic

realities that might impact upon a people's response to the gospel? Is

it right to evaluate evangelistic results strictly in terms of numbers

baptized? Why?

Lesson 3



July 20

H. PAUL LEAVES BEREA (Acts 17:13-22, 32, 33).

Why did Paul leave Berea and with what consequences to the

Thessalonian believers? Acts 17:13, 14.

A change in plans.

The Jews of Thessalonica who had rejected Paul's

message followed him to Berea and stirred up the opposition of the lower

class. Because the believers in Berea were afraid for Paul's life, they sent

him to Athens. Paul had hoped to go back to Thessalonica and pay a pas-

toral visit to the new believers there. Now this was impossible. (See

The

Acts of the Apostles,

pp. 232, 233.)

Paul did as Jesus had advised in such situations: "If anyone will not

welcome you or listen to your words, shake the dust off your feet when

you leave that home or town" (Matt. 10:14, NIV).

In what situations today would you apply Jesus' counsel? Why is it

sometimes wiser to leave people in their unbelief than to attempt to

combat their hostility?

Where did Paul go when he left Berea? Acts 17:15.

Athens was the home of Socrates, Plato, and Aristotle; it was the undis-

puted queen of Grecian art, poetry, and philosophy. It was described by

Aristophanes as "our Athens, violet-wreathed, brilliant, most envious

city." Athens represents, as no other ancient city does, "the glory that was

Greece." It is located approximately 200 miles south of Thessalonica and

was in Paul's day the undisputed intellectual center of the world.

How did Paul approach the Athenians? What can we learn about

our approach to large, secular cities today? Acts 17:18-22.

On Mars' Hill.

Paul's hearers in Athens recognized his learning and

admired his eloquence. His years of training at the feet of Gamaliel (Acts

22:3) paid off in this situation. Paul's rabbinic education rendered him able

to argue his case with devastating logic. His knowledge of philosophy and

literature enabled him to meet the scholars of Athens on their own ground.

Mars' Hill or the Areopagus was the seat of the ancient Athenian court that

judged certain crimes and religious offenses. This court also had the power

to license teachers and control education in Athens.

How significant that Hebrew-Christian thought should thus meet Greek

philosophical thought head-on at this great center of learning. Paul quickly

discovered what many philosophers and theologians have never recog-

nized, that Greek philosophy is basically antagonistic to the Hebrew-

Christian tradition.

The Epistles Are Born



July 20

What important lesson can we learn from Paul's ministry on

Mars' Hill? How can I apply this lesson to my own daily witness to

unchurched friends, relatives, neighbors, and co-workers?

Speaking the truth in love.

"Paul's words contain a treasure of knowl-

edge for the church. He was in a position where he might easily have said

that which would have irritated his proud listeners and brought himself

into difficulty. Had his oration been a direct attack upon their gods and the

great men of the city, he would have been in danger of meeting the fate of

Socrates. But with a tact born of divine love, he carefully drew their minds

away from heathen deities, by revealing to them the true God, who was to

them unknown."—The

Acts of the Apostles,

p. 241.

What were the results of Paul's witness at Athens? Acts 17:32-34.

Athens compared to other major cities.

The Bible does not indicate

how long Paul worked in Athens or whether he returned there at a sub-

sequent time. It is interesting to compare the response to the gospel by the

less sophisticated Thessalonians and Corinthians with the response of the

philosophically trained Athenians.

Paul's labor in Athens not entirely in vain.

"The labors of Paul in

Athens were not wholly in vain. Dionysus, one of the most prominent citi-

zens, and some others, became converts to Christianity, and joined them-

selves to him. The words of the apostle, and the description of his attitude

and surroundings, as traced by the pen of inspiration, were to be handed

down through all coming generations, bearing witness of his unshaken

confidence, his courage in loneliness and adversity, and the victory he

gained for Christianity, even in the very heart of

paganism."—Sketches

From the Life of Paul,

pp. 96, 97.

Why do the less educated sometimes respond more gladly to the

gospel? How can we learn to be more effective in winning to Christ the

educated and affluent?

IIII

III. FROM ATHENS TO CORINTH (Acts 18:1-8, 11).

Where did Paul go from Athens? Acts 18:1.

Athens was the diadem of intellectual culture in Paul's day, but Corinth

was the titan of commerce, trade, and military power. And, like most large

seaport centers of commerce, it was a wicked city. Its devotion to the

goddess Aphrodite encouraged prostitution and sensuous revelry.

Thinking that his philosophical defense of Christianity on Mars'

Hill was not very productive, what was Paul's singular determina-

tion upon reaching Corinth? 1 Cor. 2:1, 2.

Lesson 3



July 20

Positive, Christ-centered preaching.

At Athens Paul had departed

from his usual pattern of gospel preaching. He tried to meet the educated,

argumentative Greeks on their own ground in their own terms. (See

The

Acts of the Apostles,

p. 244.) Although he called upon the name of Jesus,

and his efforts were not altogether futile, he was not satisfied, but was de-

termined from then on to preach only Jesus—that is, to ground his mes-

sages in no other material or discipline than the Word of God.

What were the happy results of Paul's preaching in Corinth?

How long did he labor there? Acts 18:1-8, 11.

Is your local community more like Athens or Corinth? How would

Paul have approached it?

WED

IV. TIMOTHY'S REPORT FROM THESSALONICA (1 Thess. 1:2,

3; 3:1-6).

10.

Even though he was busy establishing God's work in other

places, what had been Paul's daily habit with respect to the newly

baptized in Thessalonica? 1 Thess. 1:2, 3.

11.

Who was sent by Paul to visit the Thessalonians? What was his

primary goal? 1 Thess. 3:1-5.

The importance of spiritual nurture.

The apostle longed to see the

newly formed congregation. His brief stay among the Thessalonians, his

abrupt departure, and his shepherd's sense of their need for instruction and

encouragement weighed heavily upon his mind. Time, distance, and the

hostility of enemies frustrated his desires in this regard. Since, as he ex-

pressed, Satan had "again and again" hindered his plans of returning to

Thessalonica (1 Thess. 2:18, Amplified Version), Paul did the next best

thing—he sent his spiritual son, Timothy, to encourage and instruct the

new believers. And he was wise in doing so, for "transplanting is easy, but

rooting takes time." That sentiment summarizes an essential part of soul

winning. Paul understood this principle and applied it faithfully in relating

to the Thessalonians.

Are there recently baptized members in your local church congre-

gation? Does your church have planned activities for stabilizing recent

converts? What activities would you suggest?

12.

What report did Timothy bring back to Paul? 1 Thess. 3:6.

The Epistles Are Born



July 20

As is usually the case, converts and teacher longed to see each other.

The soul winner is grateful, gratified by the sight or even remembrance of

those whose lives he or she has been used to win. And the converts also are

grateful. While primarily debtors to Christ, they also feel beholden to the

individual whom God used to bring them the truth.

Pastors and lay workers testify to the bond that they enjoy with those

whom they have been able to lead to the Lord. The mutual joy, the shared

memories, and gratitude of the believers in some ways rival the intensity of

the bonds shared with immediate family members.

V. THE EPISTLES ARE BORN (1 Thess. 3:7-9; 1:1; 5:27).

13.

How did Paul react to the good news that Timothy delivered?

1 Thess. 3:7-9.

The good report does not elicit boasting or self-congratulation. Paul

understood that the effectiveness seen at Thessalonica was the work of the

Holy Spirit, not his genius. Thus, he gave the glory and credit to God and

wished to make an adequate response (thanksgiving) to God. He did not

say what he would render, but his dedicated witness from city to city

makes it clear that he saw a life totally committed to God's bidding as the

only adequate response to His blessings. (See Rom. 12:1.)

Have you had the pleasure of leading a person or persons to Christ?

How do you describe the feeling of seeing them still faithful years

later? Describe your emotions when such a one leaves the church.

What parallels can you draw between your attitude toward those who

leave the church and Jesus' love for us?

Paul's grateful response. "Delighted at the good news which Timothy

had brought back, Paul took up his pen and wrote to the community; the

result is our 1 Thess., the oldest surviving Pauline Epistle. It was written in

the early months of his sojourn at Corinth, probably at the beginning of 52

A.D."—Alfred Wikenhauser,

New Testament Introduction,

p. 364.

Internal evidence suggests that 2 Thessalonians was written within a pe-

riod of weeks or months of 1 Thessalonians and that both were written

from Corinth, not Athens, as suggested by the translators' footnotes at the

end of each book. The two letters differ considerably in tone, but slightly

in content. There is little in either of the Thessalonian Epistles that fits

Peter's charge that some of Paul's writings are hard to understand. (See

2 Peter 3:16.) The thrust of the letters to the Thessalonian church involves

simple, practical, Christian counsel.

14.

With what earnest appeal to fidelity does Paul undergird the

message of both Epistles? 1 Thess. 5:21; 2 Thess. 2:15.

Lesson 3



July 20

PERSONAL CONSIDERATIONS:

•

Do you sense special emotional ties with the minister who baptized

you? Is this wrong? How do you feel about these ties?

•

Do you sometimes make negative comparisons of pastors? If so, is

this right? How can a partisan spirit be avoided or overcome? (See

1 Cor. 3:21-23;

The Acts of the Apostles,

p. 280.)

•

Name several ways in which you can express proper appreciation

for an evangelist or pastor.

•

What way or ways can you think of to respond to the gifts of Christ,

the chief Shepherd? (1 Peter 5:14).

FRI

FURTHER STUDY AND MEDITATION:

What Jesus says

about spiritual shepherding: John 10:7-14; 21:15-17.

What Paul says elsewhere:

Cor. 3:1-23.

What Ellen White says:

"Preaching is a small part of the work to be

done for the salvation of souls. God's Spirit convicts sinners of the truth,

and He places them in the arms of the church. The ministers may do their

part, but they can never perform the work that the church should do. God

requires His church to nurse those who are young in faith and experience,

to go to them, not for the purpose of gossiping with them, but to pray, to

speak unto them words that are 'like apples of gold in pictures of

silver.'

"—Evangelism,

p. 352.

SUMMARY:

Paul's triumphs and trials in new cities did not diminish his

concern for those whom he had left behind. He often was hindered from

seeing the believers again, but through his letters he was able to sustain his

relationships and facilitate their growth in the grace of the Lord Jesus

Christ.

The Water Of Life

The gospel of Christ is the water of life,

And this water of life is free;

But it costs for the plumbing and all of the pipes

To bring it to you and to me.

—Adlai Albert Esteb

Pipe the water of life to the Trans-European Division this

Thirteenth Sabbath for a church in Thessalonika, Greece, and an

evangelistic center in Copenhagen, Denmark.

Twenty-five per-

cent of the September 28 offering will support these projects.

But don't wait just for Thirteenth Sabbath. Your weekly

World Budget Offering pipes the water of life around the world

all quarter!

Lesson

July 21-27

The Gospel Identified

THIS WEEK'S STUDY: 1 Thessalonians 1:1-10; 2:1-9; Revelation

14:6-12.

SAB

MEMORY TEXT: "But as we were allowed of God to be put in

trust with the gospel, even so we speak; not as pleasing men, but

God, which trieth our hearts" (1 Thessalonians 2:4).

GOSPEL ROOTS.

The 27 fundamental beliefs that Seventh-day Adven-

tists espouse today are rooted in the rich mines of truth that Paul explores

throughout the Epistles to the Thessalonians. His view of how the Persons

of the Godhead work to save human beings is central to gospel under-

standing and provides an example for our witness today.

LESSON OUTLINE:

Paul's Gospel Emphasis (1 Thess. 1:5, 6).

II.

God the Father and the Gospel (1 Thess. 1:9, 10).

III.

God the Son and the Gospel (1 Thess. 1:10).

IV.

The Holy Spirit and the Gospel (1 Thess. 1:5).

The Gospel and the Remnant Church (Rev. 14:6-12).

THE CENTRALITY OF THE GOSPEL.

First Thessalonians consists

primarily of general admonitions and expressions of gratitude. It does not

have the deep theological veins contained in Romans, Galatians, or some

other letters. The emphasis in this book is on practical godliness. Neverthe-

less, there are fundamental doctrinal teachings intermingled with pastoral

counsel. We shall identify and study the more important of these during

the following weeks.

This week we begin by examining the foundation upon which the apos-

tle structured his approach, not only to the Thessalonians but also to all of

the churches for whom he labored. This approach shaped his messages

while laboring for their conversion and shaped the Epistles he later wrote

to encourage their continuance in the faith. The dynamic, soul-winning,

soul-conserving principle basic to Paul's ministry was the gospel itself.

Who better than Paul—one so dramatically rescued by God—to reveal

PRAY for 25 bicycles for pastors and colporteurs in Burma

(US$175 each).

Lesson 4

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July 27

more fully the truth that for ages past had been presented in prophecy and

symbol?

I. PAUL'S GOSPEL EMPHASIS (1 Thess. 1:5, 6).

1. While Paul begins his correspondence by labeling his preaching as

"our gospel" (1 Thess. 1:5), in what clear terms does he identify

the true source of his message?

1 Thess. 2:2

1 Thess. 2:8

1 Thess. 2:9

1 Thess. 3:2

2 Thess. 1:8

A divine mission of rescue.

Throughout his long and fruitful ministry,

Paul conducted himself as a representative of God to His lost family on

earth. What message did he communicate? It was the good news of human

rescue by the Deity. Through incomprehensible pain and sacrifice, God the

Father, God the Son, and God the Holy Spirit have provided the means for

salvation of doomed humanity. Existence for worldlings need not end in

extinction. Heavenly forces have found a way out of sin, degradation, and

eternal death. That is the essence of Paul's message—salvation provided

by a sovereign God for His lost creation.

Not a human discovery.

"It should not be forgotten that the

gospel

came

to the Thessalonians. It had to—or they would never have known it.

It does not arise from within the heart of man. It is not human nature and

it is not human discovery. God sent his Son; that is, he came from outside

history into history and he still has to be proclaimed."—Ronald A. Ward,

Commentary on 1 & 2 Thessalonians

(Waco, Tex.: Word Books, 1973),

p. 34.

II. GOD THE FATHER AND THE GOSPEL (1 Thess. 1:9, 10).

2. How does Paul state the involvement of God the Father with the

gospel?

1 Thess. 1:9, 10



1 Thess. 2:12



1 Thess. 4:14



1 Thess. 5:9

1 Thess. 5:23

The Gospel Identified

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July 27

The Father suffered with the Son.

God the Father is an equally active

participant, involved not only in the "handshake," or agreement, that

launched Jesus on His way but in devising the means whereby His Son

was able to become our substitute and surety, and in suffering vicariously

the agony of Christ's life and death. (See

The Desire of Ages,

p. 693.)

3. What clear outline of the Father's relationship to Christ's ministry

is given in the book of Hebrews? Heb. 1:1-3.

"Had God the Father come to our world and dwelt among us, humbling

Himself, veiling His glory, that humanity might look upon Him, the history

that we have of the life of Christ would not have been changed. . . . In

every act of Jesus, in every lesson of His instruction, we are to see and

hear and recognize God. In sight, in hearing, in effect, it is the voice and

movements of the Father."—That

I May Know Him,

p. 338.

How many specific incidents in the life of Jesus can you think of in

which the Father and the Son interacted directly?

MON

III. GOD THE SON AND THE GOSPEL (1 Thess. 1:10).

What does Paul tell us about the involvement of God the Son with

the gospel?

1 Thess. 2:15



1 Thess. 3:12, 13



1 Thess. 4:16, 17



1 Thess. 5:9, 10



On what events in the ministry of Jesus does Paul place particular

emphasis? 1 Thess. 1:10; 1 Cor. 15:3, 4, 17.

A comprehensive gospel.

The gospel Paul preached to the Thessaloni-

ans emphasized the death, resurrection, and second coming of Jesus Christ.

These truths are central to the gospel. Christ's death atoned for our sin; His

resurrection makes possible His mediation for our sin as well as the resur-

rection, at His second advent, of those who died believing in Him.

The centrality of the cross.

"The sacrifice of Christ as an atonement

for sin is the great truth around which all other truths cluster. In order to be

rightly understood and appreciated, every truth in the Word of God, from

Genesis to Revelation, must be studied in the light that streams from the

cross of

Calvary."—Evangelism,

p. 190.

Lesson 4

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July 27

Christ's resurrection essential to our salvation.

To the Corinthians

Paul wrote: "And if Christ be not risen, then is our preaching vain, and

your faith is also vain" (1 Cor. 15:14). Paul presented the resurrection as

the divine proof of the Sonship of Christ. Christ rose from the grave in ful-

fillment of His promise (Matt. 12:40; John 2:19-21). It is also essential

truth that He arose by His own power. Jesus said of His life, "I have power

to lay it down, and I have power to take it again" (John 10:18). The

powers of response were resident within the sleeping form.

"He who had said, 'I lay down my life, that I might take it again' (John

10:17), came forth from the grave to life that was in Himself. Humanity

died; divinity did not die. In His divinity, Christ possessed the power to

break the bonds of death. He declares that He has life in Himself to

quicken whom He

will."—Selected Messages,

book 1, p. 301.

"All that comprised the life and intelligence of Jesus remained with His

body in the sepulchre; and when He came forth it was as a whole being;

He did not have to summon His spirit from heaven."—Ellen G. White

Comments,

SDA Bible Commentary,

vol. 5, p. 1151.

In addressing the church of Rome what clarion witness sum-

marized Paul's attitude toward the gospel of Christ? Romans 1:16.

"The second Tor' gives the reason for Paul's boldness: this good news

concerning Christ's death, burial, resurrection, and appearing, 'is the

power of God unto salvation unto every one that believeth.' There is no

fact for a preacher or teacher to hold more constantly in his mind than this.

It is not the 'excellency of speech or wisdom,' or the 'personal mag-

netism,' or 'earnestness,' of the preacher; any more than it is the deep re-

pentance or earnest prayers of the hearer, that avails. But it is the

message

of Christ crucified, dead, buried, and risen,

which, being believed, is 'the

power of God'!"—William

Newell,

Romans Verse by Verse

(Chicago:

Moody Press, 1940), p. 19.

IV. THE HOLY SPIRIT AND THE GOSPEL (1 Thess. 1:5).

What medium of communication is especially essential for the

transmission of the gospel? 1 Thess. 1:5.

The Bible teaches that spiritual matters are spiritually discerned (see

1 Cor. 2:14). The Holy Spirit imparts this ability to discern truth (see

1 Cor. 2:13; John 16:13.) That the Holy Spirit is willing and able to do this

with human will and mentality is a powerful testimony to both the love and

the power of the cooperating Persons of the Deity.

What influence did the Holy Spirit have on the lives of the Thes-

salonians? 1 Thess. 1:6.

The Gospel Identified

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July 27

Life's highest joy.

Is there any experience more exhilarating, more

thrilling, more satisfying than conversion? Can not all of us testify that

being wooed and won by the Holy Spirit, being freed of confusion, dark-

ness, and fears of sin, and being grounded in the knowledge, love, and

faith of Jesus is life's highest joy? There is no more satisfying realization

than that of knowing that we are loved, valued, treasured, redeemed by

Christ; that there is hope beyond the grave, that life does have meaning,

that God's principles and promises are true, that Jesus lives eternally, and

that He is mine! And there is no more fulfilling experience than commun-

ion with Him through the agency of the Holy Spirit.

WED

9. What practical, everyday function, also critical to the gospel

process, does the Holy Spirit conduct? 1 Thess. 4:7, 8; 1 Peter

1:2, 22.

In addition to enlightenment and joy the Holy Spirit brings cleansing

and transformation of heart. There are those who seek knowledge and hap-

piness without pursuing holiness. Their attempt ignores one of the Spirit's

primary functions—that of. regeneration and reconciliation. The Holy

Spirit wrought miraculous changes in the lives of the Thessalonians and, if

permitted, will do the same for church members today.

10.

Given the importance of the Holy Spirit to the success of the

gospel program, what should be the church's earnest endeavor?

Zech. 10:1.

The promise of "added power."

"But near the close of earth's

harvest, a special bestowal of spiritual grace is promised to prepare the

church for the coming of the Son of man. This outpouring of the Spirit is

likened to the falling of the latter rain; and it is for this added power that

Christians are to send their petitions to the Lord of the harvest 'in the time

of the latter rain.' In response, 'the Lord shall make bright clouds, and give

them showers of rain.' He will cause to come down . . . the rain, the

former rain, and the latter rain.'

"—The Acts of the Apostles,

p. 55.

V. THE GOSPEL AND THE REMNANT CHURCH (Rev. 14:6-12).

11.

Compare the gospel that Paul preached and the one that we

preach today. Rev. 14:6.

Why is the gospel that the remnant preach called everlasting?

Be-

cause its wonders never cease, its beauties never fade, its promises never

fail, and its principles never falter. It is today and it will be tomorrow and

beyond that, if time should last, as relevant, as exciting, as redemptive, as

when Adam heard it outside the gates of Eden, or as when Moses saw it on

Lesson 4

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July 27

Mount Nebo, or Abraham viewed it in Haran, or the disciples touched and

handled it in Palestine, or Paul dispensed it throughout his missionary jour-

neys. It is everlasting because it transcends time. Born in the precouncils of

eternity, it was here before our clocks began, and it will be here when time

shall be no more. As unending eternity rolls we shall study its details at the

feet of Jesus.

12.

While the gospel preached by the remnant is the same as that an-

nounced in Genesis 3:15 and that preached by Paul at Thes-

salonica, what special features are to be emphasized at this time

in history? Rev. 14:6-12.

Especially for our day.

"The message of salvation has been preached

in all ages; but this message [of the three angels] is a part of the gospel

which could be proclaimed only in the last days, for only then would it be

true that the hour of judgment

had come.

The prophecies present a succes-

sion of events leading down to the opening of the judgment. This is espe-

cially true of the book of Daniel. But that part of his prophecy which re-

lated to the last days, Daniel was bidden to close up and seal 'to the time

of the end.' Not till we reach this time could a message concerning the

judgment be proclaimed, based on a fulfillment of these prophecies."—

The Great Controversy,

p. 356.

Name at least four of the special reforms that are a part of the three

angels' messages as recorded in Revelation 14.

13.

What other agencies, in addition to the Persons of the Deity, have

a vital part in the gospel program? Heb. 1:13, 14; Mark 16:15,

16.

God's helpers.

"The work of preaching the gospel has not been com-

mitted to angels, but has been entrusted to men. Holy angels have been

employed in directing this work, they have in charge the great movements

for the salvation of men; but the actual proclamation of the gospel is per-

formed by the servants of Christ upon the earth."—The

Great Con-

troversy,

p. 312.

14.

What mission followed and commanded by Jesus are we to fulfill

in cooperation with God's saving work? Matt. 28:19.

Accepting the gospel.

"Those who are baptized in the threefold name

of the Father, the Son, and the Holy Spirit, at the very entrance of their

Christian life declare publicly that they have forsaken the service of Satan,

and have become members of the royal family, children of the heavenly

King."—Evangelism,

p. 307.

The Gospel Identified



July 27

PRACTICAL CONSIDERATIONS:

Please check the correct answer:

•

Christ's role in the gospel effort is more important than that of God

the Father or God the Holy Spirit. True / / False / /

•

The resurrection is just as important as the crucifixion to the gospel

plan. True / / False / /

•

The Holy Spirit is even now moving upon the church with "early

rain" power. True / / False / /

•

The primary obstacle to "latter rain" power in the church is the in-

adequacy of the church organization. True / / False / /

•

My own life is such that I can be a recipient of the latter rain.

True / / False / /

•

The primary meaning of baptism is affiliation with Christ and not

with His representative organization, the church. True / / False / /

FRI

FURTHER STUDY AND MEDITATION:

What Jesus says

about the work of the Persons of the Deity: John 5:17-

30; 6:35-40; 10:17-30; 16:7-11.

What Paul says elsewhere:

Rom. 1:1-17; Eph. 3:16-19.

What Ellen White says:

"The first disciples went forth preaching the

word. . . . Before the day of Pentecost they met together, and put away all

differences. They were of one accord. They believed Christ's promise that

the blessing would be given, and they prayed in faith. They did not ask for

a blessing for themselves merely; they were weighted with the burden for

the salvation of souls. The gospel was to be carried to the uttermost parts

of the earth, and they claimed the endowment of the power that Christ had

promised. Then it was that the Holy Spirit was poured out, and thousands

were converted in a day.

"So it may be now. Instead of man's speculations, let the word of God

be preached. Let Christians put away their dissensions, and give them-

selves to God for the saving of the lost. Let them in faith ask for the bless-

ing, and it will come. The outpouring of the Spirit in apostolic days was

the 'former rain,' and glorious was the result. But the 'latter rain' will be

more abundant."—The

Desire of Ages,

p. 827.

Also read the chapter entitled "Go Teach All Nations," in

The Desire

of Ages,

pp. 818-828.

SUMMARY:

Paul's concept of the gospel includes the dramatic and full

participation of each Person of the Godhead. This view, firmly developed

in 1 Thessalonians, undergirds Paul's faith, shapes his theology, and in-

spires his zeal. Clearly understood and appreciated, it will have the same

effect upon modern believers as upon Paul and those who first read his

message.

Lesson

July 28—August 3

The Gospel and the

Kingdom

THIS WEEK'S STUDY: 1 Thessalonians 2:10-14; Hebrews 4:15, 16.

MEMORY TEXT: "As ye know how we exhorted and com-

forted and charged every one of you, as a father doth his

children, that ye would walk worthy of God, who hath called you

unto his kingdom and glory" (1 Thessalonians 2:11, 12).

MORE THAN GOOD NEWS.

The gospel not only contains good news

about God; it also is our call to a new existence, one that includes special

affiliation and identification. The gospel calls us out of sin's slavery into

the light and the fellowship of Christ and His people. Properly understood,

it is not simply the report of rescue, about which we read; it also is an act

of redemption, which we experience.

LESSON OUTLINE:

The Kingdom Identified (1 Thess. 2:12).

II.

The Kingdoms Distinguished (Matt. 4:17; 25:31-34).

III.

Jesus and the Kingdom (Matt. 24:14).

IV.

Kingdom Membership (1 Thess. 1:4).

The Kingdom Extended (1 Thess 1:6, 8).

CITIZENS OF THE KINGDOM.

The truth of the kingdom that Paul links

with the gospel has critical implications for our spiritual understanding.

However, because there are few kingdoms or even quasi-kingdoms left in

the world, people today have little appreciation for what they were like in

Christ's day. Kingdoms were political strongholds in which monarchs ruled

their subjects and territories with complete control. They were military

domains in which all inhabitants belonged to the ruler. The citizens' most

essential task was to bring glory and honor to the throne.

The kingdom of God's Son.

Paul identifies for us the most basic of our

Christian affiliations—the invisible kingdom of God (1 Thess. 2:12). Its

provisions are similar in some respects to those of the ancient realm. As we

study this week's lesson we will see that, while Paul is categorically com-

mitted to the authority of the visible church, he is very positive with re-

spect to our primary citizenship in the unseen or invisible kingdom of God.

PRAY for three outboard motors for Inter-American lay preachers

in Guyana and Nicaragua (US$400 each).

SAB

The Gospel and the Kingdom



August 3

This concept of a present spiritual kingdom is absolutely crucial to

Paul's total surrender to the will of Christ. For him, the kingdom model

dominates. He sees himself as one rescued from Satan's kingdom, or "the

power of darkness," and taken or delivered "into the kingdom of his

[God's] dear Son" (Col. 1:13).

I. THE KINGDOM IDENTIFIED (1 Thess. 2:12).

What is the relationship between the two privileges to which the

Thessalonians were called? 1 Thess. 2:12.

The sequence is instructive—kingdom and glory. Here Paul speaks of a

present kingdom and glory which prepare us for the future kingdom and

glory. The glory of the character of Christ given us now when we believe

(John 17:22) is the qualification for the entry into the glorious kingdom

that Christ will establish at His second advent.

What else are we told regarding the nature of the present

kingdom? Heb. 4:14-16.

Thrones represent kingdoms. The "throne of grace" (Heb. 4:16) is

symbolic of the kingdom of grace over which Christ reigns now. "Unto

the Son he saith, Thy throne, 0 God, is for ever and ever: a sceptre of

righteousness is the sceptre of thy kingdom" (Heb. 1:8). His subjects in

heaven and earth acknowledge His present rulership. (See Phil. 2:9-11.)

Satan knew. "He knew, through prophecy, that a Saviour was pre-

dicted, and that His kingdom would not be established in earthly triumph

and with worldly honor and display. He knew that the prophecies foretold

a kingdom to be established by the Prince of heaven upon the earth which

he [Satan] claimed as his dominion."—Ellen G. White Comments,

SDA

Bible Commentary,

vol. 5, p. 1079.

II. THE KINGDOMS DISTINGUISHED (Matt. 4:17; 25:31-34).

3. By what names does Jesus designate the kingdom of grace?

Matt. 4:17



Matt. 6:33



Luke 17:20, 21



The kingdom of grace that Jesus established while here on the earth

(Mark 1:15) occupied a prominent place in His preaching. Jesus mentioned

this kingdom 36 times in the book of Matthew alone; 31 times He called it

the kingdom of heaven, 5 times the kingdom of God. In His teaching,

Lesson 5



August 3

when speaking of the work of divine grace in human hearts, Jesus used the

expressions "kingdom of God" and "kingdom of heaven." (See Matt.

4:17; Mark 1:14, 15.)

MON

4. With what other kingdom frequently mentioned in the Bible is the

kingdom of grace often confused? 2 Thess. 1:5; Matt. 6:10; 25:31-

34.

The throne of glory signifies the place and period of everlasting bliss

that will be established upon the return of our Lord. This kingdom is re-

ferred to in 2 Thessalonians 1:5-10 and is alluded to by the words

and

glory

in 1 Thessalonians 2:12. However, before we can claim membership

in the future kingdom of glory, we must prove faithful in the present king-

dom of grace. This is the kingdom into which the gospel now calls us.

III. JESUS AND THE KINGDOM (Matt. 24:14).

What question asked by the disciples at Christ's ascension shows

that they too had difficulty distinguishing between the two

kingdoms? Acts 1:6.

The disciples misunderstood.

"They preached the message which

Christ had committed to them, though they themselves misapprehended its

meaning. While their announcement was founded on Daniel 9:25, they did

not see, in the next verse of the same chapter, that Messiah was to be cut

off. From their very birth their hearts had been set upon the anticipated

glory of an earthly empire, and this blinded their understanding alike to the

specifications of the prophecy and to the words of Christ. "—The

Great

Controversy,

p. 345.

How does our eagerness for future glory sometimes cause us to

overlook the rule of grace?

When was the kingdom of grace instituted and when was it estab-

lished? Gen. 3:15; 1 Peter 1:10-13 (compare Rom. 5:17, 18).

The kingdom now.

"The kingdom of grace was instituted immediately

after the fall of man, when a plan was devised for the redemption of the

guilty race. It then existed in the purpose and by the promise of God; and

through faith, men could become its subjects. Yet it was not actually estab-

lished until the death of Christ. Even after entering upon His earthly mis-

sion, the Saviour, wearied with the stubbornness and ingratitude of men,

might have drawn back from the sacrifice of Calvary. . . . But when the

Saviour yielded up His life, and with His expiring breath cried out, 'It is

finished,' then the fulfillment of the plan of redemption was assured. The

The Gospel and the Kingdom



August 3

promise of salvation made to the sinful pair in Eden was ratified. The king-

dom of grace, which had before existed by the promise of God, was then

established."—The

Great Controversy,

pp. 347, 348.

In what unmistakable way did Jesus link the kingdom of grace

with the gospel? Matt. 24:14; Matt. 13:19.

The gospel is the announcement that Jesus has triumphed,

that He

has successfully invaded Satan's kingdom and that the process of Satan's

overthrow has begun. It is the grand declaration that Christ has passed the

critical test, that His sacrifice has been accepted by the Father, and that full

provision has been made for our redemption. (See Eph. 1:7.) Further, the

gospel is the affirmation that the kingdom of grace is available to all who

in faith accept this loving provision. Matthew 24:14 suggests that citizen-

ship in the kingdom of grace is essential for citizenship in the kingdom of

glory.

Given Christ's linkage of gospel and kingdom, what should be the

primary thrust of our evangelism as we seek to win people to church

membership?

What are the keys of the kingdom mentioned by Christ in Mat-

thew 16:18, 19 and Luke 11:52? Compare Rev. 1:18; 3:7; Acts

4:12.

Kingdom entrance provided.

—

The 'keys' to the kingdom of heaven

are the words of Christ. . . .

"The saving power of the gospel is the only thing that admits men and

women into the kingdom of heaven. Christ simply bestowed upon Peter

and all the other disciples . . . the authority and power to bring men into the

kingdom. It was Peter's perception of the truth that Jesus is indeed the

Christ that placed the 'keys' of the kingdom in his possession and let him

into the kingdom, and the same may be said of all Christ's followers to the

very close of time."—SDA

Bible Commentary,

vol. 5, p. 432.

IV. KINGDOM MEMBERSHIP (1 Thess. 1:4).

By what very meaningful expressions does Paul depict God's will

for our rescue from the kingdom of darkness into the kingdom of

light?

1 Thess. 1:4



1 Thess. 2:12



1 Thess. 4:3



Lesson 5



August 3

1 Thess. 5:9



2 Thess. 2:13

How reassuring it is to know God's positive will regarding our salva-

tion. Could Paul have stated it more clearly? All of us are included in

God's invitation to membership in the kingdom of grace. He is "not

willing that any should perish, but that all should come to repentance"

(2 Peter 3:9).

WED

10. Through what agency, vital to the gospel proclamation, is the

kingdom made effective in the hearts of humans? Eph. 3:14-21.

The work of the Holy Spirit.

Christ's dwelling in the heart by faith

(Eph. 3:17) is identified with "his Spirit in the inner man" (verse 16). Be-

cause the union of Christ and the Holy Spirit is so close, the presence of

one is the presence of the other. When promising the gift of the Holy Spirit

to His disciples, Jesus said: "I will not leave you comfortless: I will come

to you" (John 14:18). His indwelling in our hearts makes us members of

the kingdom of grace and enables us to "know the love of Christ, which

passeth knowledge" and to "be filled with all the fulness of God" (verse

19). What a privilege to be a subject in the kingdom of grace!

11.

While the believer is a member of the kingdom of grace, what

visible organization claimed Paul's unquestioned dedication?

1 Thess. 1:1; 2:14.

The call of the gospel

is first of all to kingdom membership. However,

answering this call leads to membership in the organized church of Christ.

The purpose of an authoritative representative body of believers is made

obvious in Old Testament history. It also was clearly sanctioned in New

Testament times. (See Matt. 16:18; 18:15-20; Acts 2:47; 15:1-4; 1 Cor.

12:28-31; Rev. 12:1, 17.) The New Testament provides authority for the

principle of church organization.

Of course, formal connection with the church is not proof that our mem-

bership in the kingdom of grace is intact. Proof that God's election is

appreciated and appropriated is demonstrated by the quality of our lives,

particularly the quality of our interaction with other members of the body

of Christ and the witness of our lives in the world. (See 1 John 2:9-11.)

Think it through.

What specific reasons can you cite for the existence

of the organized church? Why does the

remnant

church require special

organization? Do non-Seventh-day Adventist churches fulfill these pur-

poses? In what ways does the Seventh-day Adventist Church witness ef-

fectively?

12.

When preaching the gospel of the kingdom (Matt. 4:23), what

The Gospel and the Kingdom



August 3

vital rules of kingdom dwelling did Jesus emphasize? Matt. 5:1-

12.

Living by kingdom principles.

The glory of Christ's character is to be

demonstrated through His believing people (John 17:22, 23). Spirit-filled

believers are inevitably bound together in Christ. His love is manifested in

the home, the school, the church, and in every institution, the members of

which are filled with His Spirit. (See

Christ's Object Lessons,

pp. 296,

297.)

V. THE KINGDOM EXTENDED (1 Thess. 1:6, 8).

13.

What contrasting experiences did the Thessalonians have when

they responded to the gospel call? 1 Thess. 1:6.

"No chastening for the present seemeth to be joyous, but grievous"

(Heb. 12:11). And yet these believers, ridiculed by their countrymen and

despised by the Jewish leaders of the synagogues, suffering the violence

that the kingdom always produces (Matt. 11:11, 12), had received the word

with happiness of heart.

How is it possible for a person to be happy while suffering afflic-

tion—be it economic, psychological, social, physical, or religious?

Which is the hardest kind to endure?

14.

What were the Thessalonian converts impelled to do with their

newfound faith? 1 Thess. 1:8.

The impact of Christ's love was so transforming and exciting that they

had to share the good news with others. When similarly impressed, we too

will witness gladly. It is impossible to see clearly and accept wholly the

love of Christ as outlined in the gospel and yet remain passive. The gospel

is exhilarating, refreshing, stimulating, reviving, and compelling. It is an

explosive, expansive, regenerating force that requires believing and pro-

vokes sharing.

A task for everyone.

"Every Christian has something to do in the serv-

ice of his Master. We are not to seek our own ease or convenience, but

rather to make the upbuilding of Christ's kingdom our first considera-

tion."—Testimonies, vol. 5, p. 182.

God's scattered family.

"Notwithstanding the spiritual darkness and

alienation from God that exist in the churches which constitute Babylon,

the great body of Christ's true followers are still to be found in their com-

munion."—The

Great Controversy,

p. 390. (See John 10:16.) In response

Lesson 5



August 3

to the loving proclamation, "Come out of her, my people" (Rev. 18:4),

they will join the remnant church and prepare to meet Jesus when He

comes.

Name one or two specific talents that you are currently exercising

in helping to expand the kingdom. Are there other gifts that you have

that should be utilized?

PRACTICAL CONSIDERATIONS:

Please fill in the appropriate

word(s):

The kingdom within my heart is the kingdom of



The kingdom to come is the kingdom of



The clearest evidence of kingdom membership is



The best part of membership in the kingdom of glory will be



Even though membership in the invisible kingdom of grace is primary,

church membership is important because:

FRI

FURTHER STUDY AND MEDITATION

What Jesus says

about membership in His kingdom: Matt. 13:19-58.

What Paul says elsewhere:

Col. 2:10-14.

What Ellen White says:

"As the message of Christ's first advent an-

nounced the kingdom of His grace, so the message of His second advent

announces the kingdom of His glory."—The

Desire of Ages,

p. 234.

"Not by the decisions of courts or councils or legislative assemblies,

not by the patronage of worldly great men, is the kingdom of Christ estab-

lished, but by the implanting of Christ's nature in humanity through the

work of the Holy Spirit."—The

Desire of Ages,

p. 509. (See also

The

Desire of Ages,

pp. 139, 550, 551;

The Great Controversy,

pp. 343-354.)

SUMMARY:

The "gospel of the kingdom" that Christ commanded His

disciples to preach is the gospel that Paul taught the Thessalonians. Be-

cause of Jesus' sacrifice we may have citizenship in His kingdom of grace

as a preparation for citizenship in His kingdom of glory. We must preach

the same gospel in word and deed to all humanity before our Lord returns.

Lesson

August 4-10

Death and the Delay

THIS WEEK'S STUDY: 1 Thessalonians 4:13-18.

SAB

MEMORY TEXT: "But I would not have you to be ignorant,

brethren, concerning them which are asleep, that ye sorrow not,

even as others which have no hope" (1 Thessalonians 4:13).

DEATH IS NOT DISHONOR.

The realization that our earthly sojourn

may end in death rather than in translation may produce a severe disap-

pointment, but it should not bring a sense of dishonor. The death of the

saints should not be viewed as a defeat either of God's promises or of the

Christian's hopes of witnessing Christ's return.

LESSON OUTLINE:

Tensions Concerning the Dead (1 Thess. 4:13).

II.

Tensions Concerning Dying (1 Thess. 4:14).

III.

Tensions Concerning the Time of Christ's Coming (1 Thess.

5:5, 9).

IV.

Paul's Harmony of Hope (2 Thess.

2:2).

The Basis for Hope (1 Thess. 4:14, 15).

CONFUSION REGARDING CHRIST'S RETURN.

Timothy's report

to Paul of how the young church at Thessalonica was progressing was en-

couraging, but that did not mean there were no problems. One serious con-

cern was the confusion of the new believers regarding death and dying.

Before their conversion to Christianity, the Jews and Greeks who com-

prised the bulk of the church membership had held a variety of erroneous

beliefs regarding the dead. The Thessalonians' initial acceptance of the

doctrine of the second coming of Jesus was itself a miracle. But because

their expectations of translation had not been fulfilled, frustration had

developed. As time elapsed and Christ did not come, old theories surfaced,

doubts were raised, their beliefs were ridiculed by the public, and their

confidence was weakened. Paul, who had launched them on this journey of

faith, was nowhere near to buttress or reinforce their hopes. Some among

them were feeling deceived and deserted—spiritual orphans. A crisis was

slowly developing. Upon hearing of this from Timothy, Paul quickly re-

PRAY for another 20,000 "Power to Cope Bible Guides for

Handling Stress" to be distributed on the streets of New York

(US$5,000).

Lesson 6



August 10

sponded by providing the stimulating clarifications that we see in his two

Epistles.

I. TENSIONS CONCERNING THE DEAD (1 Thess. 4:13).

What problem regarding death and the delay was disturbing the

believers? 1 Thess. 4:13; 5:9, 10.

Fear of death as eternal separation.

"The Thessalonians had eagerly

grasped the idea that Christ was coming to change the faithful who were

alive, and to take them to Himself. They had carefully guarded the lives of

their friends, lest they should die and lose the blessing which they looked

forward to receiving at the coming of their Lord. But one after another

their loved ones had been taken from them, and with anguish the Thes-

salonians had looked for the last time upon the faces of their dead, hardly

daring to hope to meet them in a future life."—The

Acts of the Apostles,

258.

The believing dead will rise again.

The Thessalonians were disap-

pointed not just that death was robbing their loved ones of the privilege of

witnessing Christ's return, but that they would never see them again. That

these members lacked an understanding of the resurrection was due in no

small part to the fact that Greek mythology had little or no place for per-

sonhood in a future life. Moreover, Judaism was influenced strongly by the

belief of the Sadducees, who, for all practical purposes, denied the possi-

bility of a resurrection. Paul comforted the Thessalonians greatly by point-

ing out that they would surely live together again with their loved ones.

How does Paul summarize the truth regarding the state of the

dead as it relates to the second coming of Jesus? 1 Thess. 4:13-17.

The promises of these passages are as comforting to us today as they

were to the believers in Thessalonica. For the three years prior to 1989,

deaths of Seventh-day Adventists have averaged 23,412 a year worldwide.

Because Adventist members in most countries lead more healthful lives

than the general population, many live longer than do their fellow citizens.

However, God's people are not exempt from accidents, assaults, and dis-

eases, which claim lives prematurely. How important to cling to the prom-

ises of God and cherish the blessed hope. We need not sorrow in despair,

for we may be assured that "weeping may endure for a night, but joy com-

eth in the morning" (Ps. 30:5).

What effect did Paul intend his message to have upon the be-

lievers' hearts? How were his efforts rewarded? 1 Thess. 4:18;

1 Thess. 5:11.

Death and the Delay



August 10

New life for the Thessalonians.

"As Paul's epistle was opened and

read, great joy and consolation was brought to the church by the words re-

vealing the true state of the dead. Paul showed that those living when

Christ should come would not go to meet their Lord in advance of those

who had fallen asleep in Jesus. . . .

"The hope and joy that this assurance brought to the young church at

Thessalonica can scarcely be appreciated by us. They believed and

cherished the letter sent to them by their father in the gospel, and their

hearts went out in love to

him."—The Acts of the Apostles,

pp. 258, 259.

MON

II. TENSIONS CONCERNING DYING (1 Thess. 4:14).

What fundamental doctrine is stressed in each of the five chapters

of Paul's first letter to the Thessalonians?

1 Thess. 1:10



1 Thess. 2:19, 20



1 Thess. 3:13



1 Thess. 4:16-18



1 Thess. 5:23



The return of his Lord was a treasured hope that Paul constantly shared

with his hearers. "Paul was an Adventist; he presented the important event

of the second coming of Christ with such power and reasoning that a deep

impression, which never wore away, was made upon the minds of the

Thessalonians."—Sketches

From the Life of Paul,

p. 83.

How did Paul address the believers' fear of not living to witness

the return of Christ? 1 Thess. 4:14; 5:9, 10.

Death not the end.

Paul wanted the believers to know that death before

Christ's second coming is not a breach of God's promises. Their prevailing

expectation was that they would not die. They believed so ardently in

Christ's imminent return that death for them had been unthinkable. Yet

they were dying, and the longer the list of their dead grew, the more con-

fused they became theologically and emotionally. By emphasizing, as he

does in 1 Thessalonians, the possibility of their sleeping before Jesus' re-

turn, the apostle sought to relieve their tensions. He provided them and us

a proper frame of reference for death as it relates to the second coming of

Christ.

While death as a prospect is no more pleasant for us today than

for these early believers, what practical counsel should we keep in

mind? Ps. 90:10-12; 1 Cor. 4:2.

Lesson 6



August 10

The wisdom of a will.

"Those who are faithful stewards of the Lord's

means will know just how their business stands, and, like wise men, they

will be prepared for any emergency. Should their probation close suddenly,

they would not leave such great perplexity upon those who are called to

settle their estate. . . .

"Death will not come one day sooner, brethren, because you have made

your will. In disposing of your property by will to your relatives, be sure

that you do not forget God's cause. You are His agents, holding His prop-

erty; and His claims should have your first consideration. Your wife and

children, of course, should not be left destitute; provision should be made

for them if they are needy. But do not, simply because it is customary,

bring into your will a long line of relatives who are not needy."—The

Ad-

ventist Home,

p. 397.

Do you know the name of the trust officer of your local conference

or mission? Have you thought about including in your will the needs of

foreign and home missions, Christian education, and the impoverished

and needy people of your community and of the world?

III. TENSIONS CONCERNING THE TIME OF CHRIST'S COM-

ING (1 Thess. 5:5, 9).

In what way do Paul's words appear to contribute to the idea of

the imminent return of Christ? 1 Thess. 4:17.

Paul's remarks are not the only ones in Scripture that lead to expecta-

tion of the imminent return of Christ. There are many others. (See 2 Peter

3:10-13; Luke 17:26-30; Matt. 24:3-14, 27, 29, 30; Rev. 6:12-17.)

While Paul's language conveys the idea of immediacy, what hint

does he give of the possibility of delay? 1 Thess. 5:9, 10.

What indications did Christ Himself give of the possibility, or even

the necessity, of delay? Matt. 24:6, 8, 29, 48; 25:5, 14-19.

The Thessalonian believers cannot be faulted for their hopes, even ex-

pectations, of the imminent return of Jesus. Given their newness in the

faith, their brief experience with Paul, and the natural longing of all Chris-

tians for deliverance from this wicked world and for eternal fellowship

with Christ, they had reason to hope, but also reason to wonder—why

death? Nevertheless, closer scrutiny of the apostle's message, as well as of

the words of Christ, would have alerted them to the possibility of a lengthy

wait.

Death and the Delay



August 10

IV. PAUL'S HARMONY OF HOPE (2 Thess. 2:2).

10.

How is it possible to harmonize Paul's view of a more distant

Second Coming in 2 Thessalonians 2:2 with the impression of

"suddenness" and "immediacy" given in such places as 1 Thes-

salonians 5:3 and Romans 13:11, 12?

In 1 Thessalonians 4:17 Paul speaks of being translated;

in 1

Corinthi-

ans 6:14 he speaks of being resurrected. It appears that while Paul hoped

that all the signs would be completed and Christ would come in his day, he

did not predict a time of Christ's return. A serious review of his personal

reflections regarding the time of Christ's return discloses a picture of a

hopeful believer who was nevertheless prepared to die because: (1) He

trusted God's wisdom concerning the timing of His appearance, and (2) He

trusted God's promises and powers of resurrection.

11.

What grim reality of human experience makes the Advent an im-

mediate event for every human being? Eccl. 9:5; Ps. 90:10.

As soon as we are born we begin to die. Because death is a sleep from

which we eventually shall awaken, and because we shall be in the presence

of the Lord of judgment in the initial moments of consciousness following

the sleep of death, it is true that Christ's appearing is both soon and sudden

for each of us. Life is short. Even those who live what we regard as a long

time, really stay but briefly upon the earth. Furthermore, recurring catas-

trophies by sea, air, and land make it truer than ever that we all walk with

"but one step between us and death."

12.

From what other perspective is it possible to think of Christ's

return as being soon? Ps. 90:1-4 (compare 2 Peter 3:8-10).

13.

What graphic phrase coined by Zechariah accurately describes

those who wait in hope for the return of Christ? Zech. 9:12.

Captured by the love of Christ, all who sincerely believe are prisoners

of hope. It is the paradox of faith that while we believe that Christ is coming

soon, we do not know precisely how soon. As were our predecessors, we are

prisoners of hope, living in the bound freedom of the righteous kingdom—

willingly committed, patiently waiting, and knowingly dying. Pleading,

with the saints of all times, "How long, 0 Lord? How long?" we conscious-

ly declare our allegiance and approach our graves, if that must be, affirming

with the patriarch Job, "For I know that my redeemer liveth, and that he

shall stand at the latter day upon the earth: and though after my skin worms

Lesson 6



August 10

destroy this body, yet in my flesh shall I see God" (Job 19:25, 26).

V. THE BASIS FOR HOPE (1 Thess. 4:14, 15).

14.

Upon what glorious event did Paul base the triumphal promises

of the last six verses of 1 Thessalonians 4? 1 Thess. 4:14.

"The Pharaoh-gods of Egypt were still in their graves until their

mummified remains were placed on show in the world's museums. Parts of

Buddha's body are enshrined as relics in different places in the East. The

tomb of Confucius in China is still occupied—and the grave of Mo-

hammed at Medina in Arabia is not an empty grave. But the tomb of Jesus

Christ is empty. 'He is not here, but is risen!' . . .

"Jesus urged His followers to look beyond this life, beyond the grave,

beyond death. To prove what He said, He laid down His life and on the

third day rose from the dead. Says Paul, the resurrection of your loved ones

is as certain as the resurrection of Christ. Your hope and mine for resurrec-

tion from death depends entirely on the irrefutable fact that Jesus defeated

death."—Derek M. Marley,

Death and Beyond

(Grantham, England: Stan-

borough Press), pp. 19, 20.

What factors in nature also stimulate and sustain our resurrection

hopes?

15.

What further thoughts on this subject did Paul provide when

writing to the church at Corinth a few years later? 1 Cor. 15:14-

19, 51-58.

Many theories; one truth.

We did not ask to be born. No one is here

because of self-determination. Since we are here and obviously are not im-

mortal, we must make decisions regarding the future. There are many theo-

ries. These include the belief that

(a)

death ends one's existence forever—

that there is nothing beyond, (b) death is followed by reincarnation as

another person, animal, object, or spirit, (c) death is followed immediately

by a happy or miserable life in another world, and (d) death is the tem-

porary cessation of all life functions, to be reversed by a resurrection that

will restore the individual to eternal life or to eternal destruction. The op-

tion a person chooses has pervasive meaning for that individual's world-

view and lifestyle.

The last of the above options, that of resurrection to eternal life, is

the Christian hope. It is the only one consistent with the Word of God.

We must await the fulfillment of our desires to prove their veracity, but

without that hope we are, as Paul states, "of all men most miserable"

(1 Cor. 15:19). And to those who say we are dreamers, we reply, "It is

better to die with an unfulfilled expectation than to live with no hope at

all."

Death and the Delay



August 10

PRACTICAL CONSIDERATIONS

•

How long have you been a member of the Seventh-day Adventist

Church?

•

What explanation do you give for the apparent delay of the Advent?

•

If you should die next week, who would be responsible for your

children? Have you designated the one to take care of your financial

obligations? Have you given clear instructions on how your money

should be divided?

•

Is it wrong for one who believes in Christ's return to have life in-

surance?

•

Whom do you especially wish to see in the earth made new?

FURTHER STUDY AND

MEDITATION:

What Jesus says

about His delay: Matt. 24:42-51; 25:1-13; Mark 5:39;

John 11:11.

What Paul says elsewhere:

1 Cor. 15:20-26.

What Ellen White says:

"Especially important to the church in our time

are the teachings of the apostle upon this point. To those living so near the

great consummation, the words of Paul should come with telling force:

`Let us, who are of the day, be sober, putting on the breastplate of faith and

love; and for a helmet, the hope of salvation.'

"—The Acts of the Apostles,

p. 260.

SUMMARY: Translation to eternal life is preferable to death and resur-

rection, not because of any advantage at or after Christ's second coming; it

is preferable because the thought of death is painful to us and to the hearts

of those who survive us. But death has lost its sting to the believer, because

he will awake to greet the Lord of life.

The

Trans-European Division

needs your

Trans-World Prayerlines

this quarter for the

Thirteenth Sabbath Offering projects:

A church in Thessalonika, Greece,

An evangelistic center in Copenhagen, Denmark.

Twenty-five percent of the September 28 offering will

support these projects.

FRI

Lesson

August 11-17

The Consequences and

Manner of Christ's

Coming

THIS WEEK'S STUDY: 1 Thessalonians 4:13-18.

MEMORY TEXT: "For the Lord himself shall descend from

heaven with a shout, with a voice of the archangel, and with the

trump of God: and the dead in Christ shall rise first: Then we

which are alive and remain shall be caught up together with

them in the clouds, to meet the Lord in the air: and so shall we

ever be with the Lord" (1 Thessalonians 4:16, 17).

PAUL PREDICTS NOT WHEN—BUT HOW, AND WHAT THEN.

While Paul at no time intended to pinpoint the moment of Christ's second

coming, in 1 Thessalonians 4 he is quite specific regarding the manner and

the consequences of His appearing.

LESSON OUTLINE:

Consequences for the Righteous Dead (1 Thess. 4:14-16).

II.

Consequences for the Righteous Living (1 Thess. 4:17).

III.

Consequences for the Wicked Living (1 Thess. 5:2, 3).

IV.

Consequences for the Wicked Dead (Rev. 20:5, 6).

The Manner of Christ's Return (1 Thess. 4:16).

THE DAY OF THE LORD.

We know exactly when Christ's final offen-

sive against sin began—A.D. 31—when our Lord successfully completed

His mission on earth. This date was projected in Daniel 9:24-27 and was

clearly fulfilled in the life of Christ. Although we do not know the date of

final victory, in the writings of Paul and other Bible writers we are provided

an arresting picture of what that victory will be like when it takes place.

First Thessalonians 4:13-18 is more than a description of the final

triumph.

It is a rich source of information regarding a number of details

connected with that climactic event. Among the many aspects of the Ad-

vent illumined in this passage are: the fate of the living righteous; the fate

of the righteous dead; and, by implication, the fate of the wicked living and

PRAY for 10 village church buildings for unentered sections of the

South American Division (US$5,000 each).

SAB

Christ's Coming



August 17

dead. All four of these concerns are involved in Paul's description of what

he terms "the day of the Lord"—the second coming of Christ.

The questions that Paul answers

regarding the state of the dead, life

after death, and the end of human history are the fundamental considera-

tions of all religions. The belief of so-called nonreligionists that there is no

life after death is itself a religious tenet; it deals with two of the most vital

of all religious questions—Is there a God? and Where do we go when we

die? Our lesson this week will address these and other ultimate concerns as

depicted in the writings of the inspired apostle.

I. CONSEQUENCES FOR THE RIGHTEOUS DEAD (1 Thess.

4:14-16).

What stunning event inexplicable to human reason opens the

drama of consequences at the second coming of Christ? 1 Thess.

4:14-16.

Who will comprise a large and

very

happy class of the righteous

resurrected? Rev. 6:9-11.

The last become first.

"The heirs of God have come from garrets, from

hovels, from dungeons, from scaffolds, from mountains, from deserts, from

the caves of the earth, from the caverns of the sea. On earth they were 'des-

titute, afflicted, tormented.' Millions went down to the grave loaded with in-

famy because they steadfastly refused to yield to the deceptive claims of

Satan. By human tribunals they were adjudged the vilest of criminals. But

now 'God is judge himself.' Psalm 50:6. Now the decisions of earth are

reversed. 'The rebuke of his people shall he take away.' Isaiah 25:8. 'They

shall call them, The holy people, The redeemed of the Lord.' He hath ap-

pointed 'to give unto them beauty for ashes, the oil of joy for mourning, the

garment of praise for the spirit of heaviness.' Isaiah 62:12; 61:3. They are no

longer feeble, afflicted, scattered, and oppressed. Henceforth they are to be

ever with the Lord."—The

Great Controversy,

p. 650.

How will the form of the resurrected righteous compare with their

former physical state? John 20:15-18; Phil. 3:20, 21.

Identity preserved.

"Our personal identity is preserved in the resurrec-

tion, though not the same particles of matter or material substance as went

into the grave. The wondrous works of God are a mystery to man. The

spirit, the character of man, is returned to God, there to be preserved. In the

resurrection every man will have his own character. God in His own time

will call forth the dead, giving again the breath of life, and bidding the dry

bones live. The same form will come forth, but it will be free from disease

and every defect. It lives again bearing the same individuality of features,

Lesson 7



August 17

so that friend will recognize friend. There is no law of God in nature which

shows that God gives back the same identical particles of matter which

composed the body before death. God shall give the righteous dead a body

that will please Him."—Ellen G. White Comments,

SDA Bible Commen-

tary,

vol. 6, p. 1093.

What miracle of Christ's more than any other anticipated His

resurrecting the righteous dead? John 11:41-44.

Because He is the Deity, the life of Christ is unborrowed, original, and

underived. He is the author of life, the source of life, the origin of all that

lives and breathes on this planet and throughout the universe. All things

were made by Him, and He has the power to recreate that which has died.

(See John 1:1-3; Col. 1:16; John 11:25.)

MON

II. CONSEQUENCES FOR THE RIGHTEOUS LIVING (1 Thess.

4:17).

What joyous response will the righteous living make to the ap-

pearance of Christ? Isa. 25:8, 9.

It is impossible to describe what the living righteous will feel and think

at that glad hour. All the saints who died in the faith of the three angels'

messages will be brought forth in a special resurrection to witness the com-

ing of their Lord. (See Daniel 12:2;

The Great Controversy,

p. 637.) The

living righteous will behold the small cloud in the east swell into a bright-

ness that engulfs heaven. In the dazzling glow they will behold the pres-

ence of the King.

What glorious transformation will the righteous living experience?

1 Thess. 4:17; 1 Cor. 15:51-54.

Forever changed.

"The living righteous are changed 'in a moment, in

the twinkling of an eye.' At the voice of God they were glorified; now they

are made immortal and with the risen saints are caught up to meet their

Lord in the air. Angels 'gather together His elect from the four winds, from

one end of heaven to the other.' Little children are borne by holy angels to

their mothers' arms. Friends long separated by death are united, nevermore

to part, and with songs of gladness ascend together to the City of God."—

The Great Controversy,

p. 645.

What experience in the life of Christ most clearly prefigures the

consequences of the Second Coming for His faithful people? Luke

9:28-35.

Christ's Coming



August 17

A preview of glory. "In these glorified ones, the disciples saw in min-

iature a representation of the kingdom of the redeemed. They beheld Jesus

clothed with the light of heaven; they heard the 'voice out of the cloud'

(Luke 9:35), acknowledging Him as the Son of God; they saw Moses, rep-

resenting those who will be raised from the dead at the time of the second

advent; and there also stood Elijah, representing those who at the close of

earth's history will be changed from mortal to immortal and be translated

to heaven without seeing

death."—Prophets and Kings,

p. 227.

111

III. CONSEQUENCES FOR THE WICKED LIVING (1 Thess. 5:2,

3).

8. By what Old Testament designation does Paul label the second

coming of Christ? 1 Thess. 5:2; Amos 5:18-20.

9. How does the New Testament elsewhere describe this climactic

day or event?

John 6:39, 40



Rom. 2:5



1 Cor. 1:7, 8



2 Peter 2:9



2 Peter 3:12



10. Upon whom does the wrath of God fall at the second coming of

Christ? 2 Thess. 1:5-10.

For the living righteous there is joyous reward. For the living wicked

there is awesome recompense. "Because sentence against an evil work is

not executed speedily, therefore the heart of the sons of men is fully set in

them to do evil" (Eccl. 8:11). The divine Watcher is keeping accurate rec-

ords and will treat every person justly. The Lord will mete out final recom-

pense at the end of the millennium (see Rev. 20:7-9), but the glory of the

Second Coming will destroy the living wicked at the beginning of the

millennium. (See 2 Thess. 2:8.)

11. How does Isaiah typify the punishment connected with the day of

wrath? Isa. 28:21.

God's strange act. "God is, by nature, merciful, gracious, and long-

suffering. . . . It is alien to His character to inflict pain and suffering,

Lesson 7



August 17

punishment and death, upon His creatures. But at the same time He will

`by no means clear the guilty' (Ex. 34:7). Sometimes divine justice seems

so long delayed that men conclude it will never come (Eccl. 8:11; Zeph.

1:12; Mal. 2:17; 3:14), and that they may go on in their evil ways with im-

punity. All who thus presume to take advantage of God's long-suffering

and mercy are here warned that judgment is sure to come. . . . When Christ

appears as a warrior to subdue His enemies (Rev. 19:11-21), men will see

Him acting in a role that appears vastly different from anything they have

known before. The Lamb of God will then appear as 'the Lion of the tribe

of Juda' (Rev. 5:5,

6)."—SDA Bible Commentary,

vol. 4, p. 212.

WED

IV. CONSEQUENCES FOR THE WICKED DEAD (Rev. 20:5, 6).

12.

What happens to the wicked dead? Rev. 20:5, 6.

Paul does not mention the wicked dead in 1 Thessalonians 4:13-18. The

implication of the passage is that they are unaffected by the second coming

of Christ. John makes clear that these are brought forth in the

second

res-

urrection, at the conclusion of the millennium, when they are eternally de-

stroyed. (See Rev. 20:9, 10.)

13.

Since the wicked dead do not live again until the end of the 1,000-

year period, how do we explain John's statement in Revelation

1:7 that those who pierced Him will witness His second coming?

Matt. 26:64; Dan. 12:1, 2.

The first become last.

At His trial Jesus predicted that His persecutors

would see His second coming. "Hereafter shall ye see the Son of man sit-

ting on the right hand of power, and coming in the clouds of heaven"

(Matt. 26:64). Since the wicked dead are not raised until the end of the

millennium (Rev. 20:5), the resurrection of those who condemned and

crucified Christ must be a partial resurrection immediately prior to the Sec-

ond Advent. Daniel 12:2 predicts that some righteous and some wicked

will be raised at the Advent. (See

The Desire of Ages,

pp. 739, 740;

The

Great Controversy,

p. 637.)

14.

What graphic illustrations portray the wicked's response to the

sudden trauma of Christ's appearing? 1 Thess. 5:3; Matt. 22:12,

13; Rev. 6:14-17.

V. THE MANNER OF CHRIST'S RETURN (1 Thess. 4:16).

15.

While Paul speaks hopefully of his being among those who will be

translated, what is the true emphasis of 1 Thessalonians 4:13-17?

Christ's Coming



August 17

Date setting is hazardous. Paul could not tell the believers at Thes-

salonica the year or the day of Christ's return. He did not know. Neither do

we. Those individuals who work out dates and draw up schematics show-

ing the return to be at a certain point, or within a certain period, or by a

certain date, or before a certain event, do so without the permission of the

Word of God. Since it has always been possible to see in current events the

fulfillment of prophecies of Christ's return, the anticipation of the early

Christians was normal. They wished to be alive for that event. However,

because most of God's promises are conditional and because the baleful

results of the unfulfilled desire for certainty drive us toward either fanati-

cism or despondency, precise calculations and predictions should be

studiously avoided.

The manner and consequences. Paul's discussion of the Second Com-

ing in 1 Thessalonians emphasizes the manner and consequences, not the

hour or time of Christ's return. Paul informs us that (a) Christ will descend

from above in a manner consistent with John's promise that "every eye

shall see him" (Rev. 1:7), (b) He will employ voice and trumpet to an-

nounce His appearance and to awaken the dead, (c) God the Father and the

holy angels will accompany Him, (d) His appearance will be as a flaming

fire to the wicked, (e) His timing will be as that of a thief in the night, and

(f) the living righteous will be gathered with the resurrected righteous in

the clouds and escorted by heavenly hosts to their celestial abode.

16.

What cosmic sounds herald the appearance of our Lord? 1 Thess.

4:16.

The end of earth's history announced. Of all biblical descriptions of

the second coming of Christ, none is more spectacular than this. The Lord

Himself is shouting, the highest angel in heaven is calling, and some celes-

tial being is filling the airwaves with the trumpet sound that is evidently re-

served for God's use on special occasions—all fitting precursors to the cli-

max of this planet's sin-cursed existence.

Paul does not say who will do the shouting, but in the light of John 5:28

it is reasonable to believe that it is Christ who here expresses Himself. Nor

does Paul identify the archangel who speaks, but since Michael is the only

archangel mentioned in the New Testament (Jude 9), the conclusion of

most is that this too is Jesus. The trump of God is mentioned elsewhere

(1 Cor. 15:52; Matt. 24:31) and is, apparently, sounded by an angel or an-

gels. Paul does not make these details clear. What is clear, however, is that

they are all acts of authority and triumph whereby the God of creation an-

nounces the end of earth's history as we now experience it.

17.

By what authority does Paul proclaim, not the time, but the man-

ner and consequences of these cataclysmic events? 1 Thess. 4:15.

Paul could evoke no greater assurance than the Word

of the Lord. His

Lesson 7



August 17

offensive strikes against superstition and sin and was made possible and ef-

fective by faith in the Word of God. The Word is still the Christian's only

weapon of aggression and defense. The Word gives us faith, the Word

gives us power, the Word gives personal victory. Paul had no proof; that is,

he could not physically demonstrate that what he was saying was true. But

he did have evidence of the workings of the Word in fulfilled prophecies

and in the changes it had wrought in his own life, as well as the lives of

others. This is what gave him confidence, and to this more than any other

source he rightly appealed.

ASK YOURSELF:

•

What reasons can I give for God's raising the righteous dead before

translating the righteous living?

•

Why are those who crucified Jesus raised to see Him coming the

second time?

•

How does God's act of destroying the wicked fit my concept of His

love and mercy?

•

Why is it important for me to know the manner and consequences of

Christ's coming?

FURTHER STUDY AND MEDITATION:

What Jesus says

about His second coming: Luke 17:22-24; 13:23-29.

What Paul says elsewhere:

1 Cor. 15:35-58.

What Ellen White says:

"To the believer, death is but a small matter.

Christ speaks of it as if it were of little moment. 'If a man keep my saying,

he shall never see death,' he shall never taste of death.' To the Christian,

death is but a sleep, a moment of silence and darkness. The life is hid with

Christ in God, and 'when Christ, who is our life, shall appear, then shall ye

also appear with Him in glory.'

"—The Desire of Ages,

p. 787.

Also read

Testimonies,

vol. 3, pp. 434-455.

SUMMARY:

The most effective means of dissipating the church's wit-

ness is strife and dissension within its ranks. On the other hand, the most

powerful proof of the church's claims is its demonstration of loving, har-

monious interaction within the framework of Christ's instructions.

Lesson

September 8-14

Church Authority and

Discipline

THIS WEEK'S STUDY: 1 Thessalonians 5:5-14; 2 Thessalonians 3:6-

18.

SAB

MEMORY TEXT: "And if any man obey not our word by this

epistle, note that man, and have no company with him, that he

may be ashamed" (2 Thessalonians 3:14).

ON PREDICTABILITY, RELIABILITY, AND COMPATIBILITY.

God's physical realm, the universe, functions in accordance with laws that

are predictable, reliable, and compatible. It is His divine will that His spir-

itual realm, the church, be guided by similar rules of authority and disci-

pline.

LESSON OUTLINE:

Church Organization and Authority (2 Thess. 3:14).

II.

The Causes for Discipline (1 Thess. 5:14).

III.

The Purpose of Discipline (Gal. 5:9).

IV.

The Process of Discipline (2 Thess. 3:6, 14).

Attitudes Essential to Church Authority and Discipline

(1 Thess. 5:12, 13).

AN UNMISTAKABLE EMPHASIS.

Paul opens both the Thessalonian

Epistles with general greetings, which provide valuable insights for those

studying the historical and spiritual import of his thought. The fact is that

we see little difference in his salutations to the Thessalonians and those

given to the Corinthians, the Galatians, or the Ephesians. The same can be

said of the closing, or signature, of each letter. That which states most

strongly his specific wishes for the group's spiritual progress in many

cases is summarized succinctly in the last chapters of the Epistle.

Instruction regarding church authority.

In both of the Thessalonian

Epistles, Paul's forthright instructions regarding church authority and dis-

cipline fit into this scheme. He leaves no doubt of the need for this coun-

sel. In Thessalonica a number of the members were flaunting church

authority in the name of personal freedom and special revelation. Paul's

letter met this situation "head on." He does not mince words. If it is to

PRAY for 30 village church buildings for new people groups in

China (US$1,000 each).

Church Authority and Discipline



September 14

prosper in its witness for truth, the church must confront and if necessary

dismiss those who ignore counsel and defy duly constituted church author-

ity.

I. CHURCH ORGANIZATION AND AUTHORITY (2 Thess. 3:14).

What ultimate authority should guide the church in structuring its

rules and regulations? 1 Thess. 1:6; 2:13; 2 Thess. 3:14.

Is it reasonable to expect that principles and forms given 2,000

years ago and earlier can serve as accurate guides for church rules

and regulations today? If so, why?

By what process did the apostolic church decide upon its organiza-

tional structure? Acts 6:2-6.

What similar pattern was followed in outlining doctrine and dis-

cipline? Acts 15:1-6.

Like a mighty army.

"The order that was maintained in the early

Christian church, made it possible for them to move forward solidly as a

well-disciplined army clad with the armor of God. The companies of

believers, though scattered over a large territory, were all members of one

body; all moved in concert and in harmony with one another."—The

Acts

of the Apostles,

pp. 95, 96.

The Adventist pioneers were led to organize.

"As our numbers in-

creased, it was evident that without some form of organization there would

be great confusion, and the work would not be carried forward success-

fully. To provide for the support of the ministry, for carrying the work in

new fields, for protecting both the churches and the ministry from unwor-

thy members, for holding church property, for the publication of the truth

through the press, and for many other objects, organization was indis-

pensable. . . .

"We had a hard struggle in establishing organization. Notwithstanding

that the Lord gave testimony after testimony upon this point, the opposi-

tion was strong, and it had to be met again and again. But we knew that the

Lord God of Israel was leading us, and guiding by His providence. We en-

gaged in the work of organization, and marked prosperity attended this ad-

vance

movement."—Testimonies to Ministers,

pp. 26, 27.

II. THE CAUSES FOR DISCIPLINE (1 Thess. 5:14).

4. How does Paul characterize those persons whose conduct is dis-

ruptive to church order and authority?

Lesson 11



September 14

1 Thess. 5:14



2 Thess. 3:6



2 Thess. 3:11



5. Against what other kinds of harmful people does Paul warn? Titus

3:9-11; 1 Cor. 5:9-11.

The specific reasons for discipline held by the Seventh-day Adven-

tist Church

are listed in the

Church Manual.

A summary is as follows:

Denial of faith in the fundamentals of the gospel.

Open violation of the law of God.

Fraud or willful misrepresentation in business.

Disorderly conduct that brings reproach upon the church.

Adhering to or taking part in a divisive or disloyal movement or or-

ganization.

Persistent refusal to recognize properly constituted authority or sub-

mit to order or discipline of the church.

The use, manufacture, or sale of alcoholic beverages.

The use of tobacco.

The misuse of, or trafficking in, narcotics or other drugs.

MON

III. THE PURPOSE OF DISCIPLINE (Gal. 5:9).

6. Why should the church be concerned about addressing problems

of behavior among the members?

Gal. 5:9



Gal. 6:1



1 Cor. 5:6, 7



James 5:20



Call sin by its right name.

"But on the church in its organized capac-

ity He [Christ] places a responsibility for the individual members. Toward

those who fall into sin, the church has a duty, to warn, to instruct, and if

possible to restore. 'Reprove, rebuke, exhort,' the Lord says, 'with all

long-suffering and doctrine.' 2 Tim. 4:2. Deal faithfully with wrongdoing.

Warn every soul that is in danger. Leave none to deceive themselves. Call

sin by its right name. Declare what God has said in regard to lying, Sab-

bathbreaking, stealing, idolatry, and every other

evil."—The Desire of

Ages,

pp. 805, 806.

"If there were no church discipline and government, the church would

go to fragments; it could not hold together as a body. There have ever been

individuals of independent minds, who have claimed that they were right,

that God had especially taught, impressed, and led them. Each has a theory

Church Authority and Discipline



September 14

of his own, views peculiar to himself, and each claims that his views are in

accordance with the word of God. Each one has a different theory and

faith, yet each claims special light from God. These draw away from the

body, and each one is a separate church of

himself."—Testimonies,

vol. 3,

pp. 428, 429.

How does Paul's personal conversion experience demonstrate the

value of church authority? Acts 9:10-18.

Jesus chose the authorities of the church, whom He led to recognize

Paul's special call. Paul was made aware that human authority in the

church is subordinate to and directed by the authority of the Lord Himself.

In his later ministry, Paul was willing to submit his opinions and plans to

duly constituted church authority because he recognized the appointed

leaders of the church as the instruments of Christ's will. (See Acts 15:2;

Gal. 2:2;

The Acts of the Apostles,

p. 122.)

IV. THE PROCESS OF DISCIPLINE (2 Thess. 3:6, 14).

What provisions did Jesus make for the disciplinary process of

the organized church? Matt. 16:18, 19.

In Christ's stead.

"On the church has been conferred the power to act

in Christ's stead. It is God's instrumentality for the preservation of order

and discipline among His people. To it the Lord has delegated the power

to settle all questions respecting its prosperity, purity, and order. Upon it

rests the responsibility of excluding from its fellowship those who are un-

worthy, who by their unchristlike conduct would bring dishonor on the

truth. Whatever the church does that is in accordance with the directions

given in God's word, will be ratified in

heaven."—Gospel Workers,

pp.

501, 502.

What initial step does Paul recommend be taken in dealing with

disorderly or unruly persons? 1 Thess. 5:14.

The first step.

"Speaking alone and in the spirit of Christ to the one

who is in fault will often remove the difficulty. Go to the erring one, with

a heart filled with Christ's love and sympathy, and seek to adjust the mat-

ter. Reason with him calmly and quietly. Let no angry words escape your

lips. Speak in a way that will appeal to his better

judgment."—Testimo-

nies, vol.

7, p. 261.

10.

What ultimate course of action is sometimes required? 2 Thess.

3:6, 14; 1 Cor. 5:2, 9-13.

Lesson 11



September 14

Painful but necessary.

"Sin and sinners in the church must be

promptly dealt with, that others may not be contaminated. Truth and purity

require that we make more thorough work to cleanse the camp from

Achans. Let those in responsible positions not suffer sin in a brother. Show

him that he must either put away his sins or be separated from the

church."—Testimonies, vol.

5, p. 147.

The two main forms of discipline in the Seventh-day Adventist

Church

are censure (involving a period of probation) and disfellowship-

ing. Censure is the disciplinary measure imposed by the church that recog-

nizes grievous misdeeds on the part of the member, but that allows the in-

dividual to maintain membership. It is hoped that during this period the

individual will come nearer to the Lord, take time to think through the

issue, and correct the mistake. The period, determined by the church, is

usually from six months to a year in duration, and, if all goes well, when it

is over the individual is restored to full fellowship without further vote.

The other, more drastic, form of discipline, disfellowshiping, is applied

when acts are so grievous that the body believes it necessary to sever the

individual from church membership. In no case should discipline—either

censure or dismissal—be made such as to appear punitive. The aim is to

lead a sinner to repentance in a spirit of Christian love, forgiveness, and

understanding.

Why does God not give to private groups of members the task of

correcting or purifying the church?

11.

Who alone has the power to decide matters of church discipline?

Matt. 18:17.

The church board recommends; the church acts. "

'And if he

shall neglect to hear them,' what then shall be done? Shall a few per-

sons in a board meeting take upon themselves the responsibility of dis-

fellowshiping the erring one? 'If he shall neglect to hear them, tell it

unto

the church.' . . .

Let the church take action in regard to its mem-

bers."—Testimonies, vol. 7,

p. 262.

V. ATTITUDES ESSENTIAL TO CHURCH AUTHORITY AND

DISCIPLINE (1 Thess. 5:12, 13).

12.

What is to be our attitude toward individuals in the following

categories?

a. Persons being considered for discipline. (See James 5:19, 20.)

Justice and mercy.

"Love and tenderness, patience and self-control,

will at all times be the law of their speech. Mercy and compassion will be

blended with justice. When it is necessary to give reproof, their language

Church Authority and Discipline



September 14

will not be exaggerated, but humble. In gentleness they will set before the

wrongdoer his errors and help him to recover himself. Every true teacher

will feel that should he err at all, it is better to err on the side of mercy than

on the side of

severity."—Education,

pp. 293, 294.

Persons who have been disfellowshiped or who are currently under

censure. (See 2 Thess. 3:14, 15.)

Persons who have been disfellowshiped and who wish restoration

to the body of believers. (See Gal. 6:1, 2.)

Giving another chance. "If the erring one repents and submits to

Christ's discipline, he is to be given another trial. And even if he does not

repent, even if he stands outside the church, God's servants still have a

work to do for him. They are to seek earnestly to win him to repentance.

And, however aggravated may have been his offense, if he yields to the

striving of the Holy Spirit and, by confessing and forsaking his sin, gives

evidence of repentance, he is to be forgiven and welcomed to the fold

again."—Testimonies, vol.

7, p. 263.

13.

What should be the attitude of the believers toward members

who live worldly lives but who commit no offense worthy of dis-

cipline? Matt. 13:30.

Dealing with the tares. "Those who are carnally minded will be found

in the church. They are to be pitied more than blamed. The church is not to

be judged as sustaining these characters, though they be found within her

borders. Should the church expel them, the very ones who found fault with

their presence there, would blame the church for sending them adrift in the

world; they would claim that they were treated

unmercifully."—Fun-

damentals of Christian Education,

p. 294.

14.

What did Paul say should be the attitude of the members toward

those chiefly responsible for interpreting and applying church

rules and policies? 1 Thess. 5:12, 13.

Two specific postures toward church leaders are recommended

by Paul: (a) know them (verse 12), and (b) esteem them highly in love

(verse 13). Both attitudes of members toward leaders are essential to

church order and discipline. "Knowing the leaders" means to appreciate

fully or understand their worth and responsibility. To "esteem them

highly" goes beyond that. The leaders are not to be simply respected

for their position, or given deference as the cold voice of authority.

Lesson 11



September 14

They are to be genuinely appreciated and loved.

By their godly lives and their devoted service to God and the church,

leaders should merit the respect and the full support of the membership.

The adversarial relationship between leaders and laity so often seen in

modem congregations and institutions is highly disruptive to church order

and discipline.

15. How does Paul remind church leaders of their obligation to strive

for harmony between themselves and the believers? 1 Thess. 4:9;

Acts 20:18-21, 27, 28.

PRACTICAL CONSIDERATIONS.

•

While all persons in the church are equal in terms of soul worth,

some occupy positions in which God has placed special authority.

True / / False / /

•

Respect for authority is more easily maintained in our generation

than in prior times. True / / False / /

•

Many children are turned away from the church and religion as a

result of their parents' conversations regarding church leadership

and church affairs. True / / False / /

FURTHER MEDITATION AND STUDY:

What Jesus says

about church authority: Matt. 18:15-17; John 20:22,

23.

What Paul says elsewhere:

2 Cor. 6:14-18; Eph. 5:6-13, 23-27; Titus

3:8-11.

What Ellen White says:

"If one neglects the duty Christ has enjoined, of

trying to restore those who are in error and sin, he becomes a partaker in

the sin. For evils that we might have checked, we are just as responsible as

if we were guilty of the acts ourselves."—The

Desire of Ages,

p. 441.

"The church, enfeebled and defective, needing to be reproved, warned,

and counseled, is the only object upon earth upon which Christ bestows

His supreme

regard."—Testimonies to Ministers,

p. 49.

"As we near the final crisis, instead of feeling that there is less need of

order and harmony of action, we should be more systematic than here-

tofore."—Selected Messages,

book 3, p. 26.

SUMMARY:

The church is not just another institution in society; it is en-

dowed with supernatural powers and authority. Its members and leaders

are human, but its mandate and mission are divine.

FRI

Lesson

September 15-21

Paul's Godly Example

THIS WEEK'S STUDY: 1 Thessalonians 1:1-9; 2:1-20; 2 Thessalo-

nians 3:1-9.

SAB

MEMORY TEXT: "For our gospel came not unto you in word

only, but also in power, and in the Holy Ghost, and in much as-

surance; as ye know what manner of men we were among you

for your sake" (1 Thessalonians 1:5).

THE GOSPEL MUST BE LIVED, NOT SIMPLY VERBALIZED.

Paul's experience in Thessalonica demonstrates clearly how a good ex-

ample strengthens and verifies the witness of the spoken word. Paul's ex-

ample illustrates what every Christian should be—a revelation of God to

the world. Because the Thessalonians followed his example by committing

all to Christ and witnessing for Him, they too became examples to fellow

believers in other centers.

LESSON OUTLINE:

The Power of Example (1 Thess. 1:6-8).

II.

Paul's Example of Industry (1 Thess. 2:9).

HI.



Paul's Example of Gratitude (1 Thess. 1:2, 7-9).

IV.

Paul's Example of Sincerity (1 Thess.

2:3,

4).

Paul's Example of Humility (1 Thess. 2:1-20).

LIVING THE GOSPEL.

It is true that a good sermon is truth flowing

from the lips of a good person. This thought is brought home forcibly

when we observe that the Thessalonian Epistles record not just Paul's

various admonitions but also sketches of a life that gave credence and ef-

fectiveness to his preaching. Paul not only

told

the Thessalonians how to

live but he also

showed

them how. He led by example. Of course, Paul

well understood that Christ was the only perfect example. He often

confessed, as in Philippians 3:13, 14, that God was not through with him

yet. But he nevertheless enjoyed a rich, surrendered, progressive ex-

perience with Christ, and he was not shy about using his victorious spir-

itual experiences as a means of strengthening the resolve of those for

whom he labored.

PRAY for a pioneer worker's budget to open a new area in

Russia-20 are needed (US$3,500 each).

Lesson 12



September 21

Paul's example.

In his letter to the Thessalonians, more than in any

other letter, Paul points confidently to his life among the people as proof of

his sincerity and as an example of God's power to save. That is not pride

or egotism. It was his way of encouraging the believers with a testimony

that they could readily remember and understand. By reminding them of

his exemplary life in their midst, Paul adds living example to idealistic

theory. That, of course, is the ultimate witness for the child of God.

I. THE POWER OF EXAMPLE (1 Thess. 1:6-8).

What is unusual about the order of gospel influence mentioned by

Paul in addressing the Thessalonian church? What influence did

he and his associates have upon the Thessalonians? 1 Thess. 1:6;

compare 1 Cor. 11:1.

The mention of the human agent before the Divine example.

The

Thessalonians became imitators of Paul because he was an imitator of

Christ. Our listeners form impressions about us before they form impres-

sions about what or whom we represent. What truly stands out here is that

Paul recognized that the Holy Spirit's presence and power were function-

ally tied to the quality of his personal life.

Sermons we see.

The word

followers

may be translated "imitators."

As the converts left their former beliefs and rituals they were oriented to

the lifestyle of Christianity by imitating Paul and his team in such matters

as diet, speech, dress, and demeanor. Influence is a talent that all possess.

It is especially important in soul-saving—as we work for our children, our

neighbors, or persons attending an evangelistic meeting or a Bible study.

Each student or observer of humanity may truthfully say in his or her heart:

"I'd rather see a sermon than hear one any day;

I'd rather one should walk with me than merely tell the way.

The eye's a better pupil and more willing than the ear,

Fine counsel is confusing, but example's always clear;

And the best of all the preachers are the men who live their creeds,

For to see good put in action is what everybody needs."—Edgar A.

Guest,

Collected Verse of Edgar A. Guest

(1934), pp. 599, 600.

How does Paul characterize the quality of his living during his

ministry in Thessalonica? 1 Thess. 2:10.

There was no hesitation, no equivocation; Paul had enjoyed a scandal-

free ministry in Thessalonica. However, his ministry was not simply free

from reproach; it was characterized by healthy contributions of a com-

mitted, energetic, sacrificial life.

"Paul carried with him the atmosphere of heaven.

All who as-

sociated with him felt the influence of his union with Christ. The fact that

Paul's Godly Example



September 21

his own life exemplified the truth he proclaimed, gave convincing power

to his preaching. Here lies the power of truth. The unstudied, unconscious

influence of a holy life is the most convincing sermon that can be given in

favor of Christianity. Argument, even when unanswerable, may provoke

only opposition; but a godly example has a power that it is impossible

wholly to resist."—The

Acts of the Apostles,

pp. 510, 511.

How did Paul's influence upon the Thessalonians reproduce itself

in their witness? 1 Thess. 1:7, 8.

The word

example

is the Greek word

tupos,

from which is derived our

word

type.

The Greek word means "visible impression," "copy,"

"image," "pattern," "model."

As model Christians, the Thessalonian believers provided an example to

the converts in Macedonia and Greece. As others became aware of their

sacrifice and piety they were moved to come closer to Christ and to remain

true to the principles of the gospel.

"We need not suppose that all the Thessalonians were preachers in the

ordinary sense of the word. Some of them no doubt were. But the Acts of

the Apostles gives us glimpses of the life of the early church and what was

done in one place by aroused and determined men may well have been

done in another. A vibrant and living faith could not be silent."—Ronald

A. Ward,

Commentary on 1 & 2 Thessalonians

(Waco, Texas: Word

Books, 1973), p. 39.

Can you cite examples of new believers in your church who have

become effective witnesses for Christ? What impact has their love and

enthusiasm had upon the church as a whole?

MON

II. PAUL'S EXAMPLE OF INDUSTRY (1 Thess. 2:9).

What feature of his stay in Thessalonica did Paul repeatedly men-

tion? 1 Thess. 2:9; 2 Thess. 3:7, 8.

The system of ministerial support in Paul's day was not identical to

ours. The tithe was used to assist in the support of the priesthood in Old

Testament times. But many preachers and teachers of New Testament

times, especially itinerant evangelists such as Paul, used their hands as

their primary means of support.

Paul did this to avoid criticism from those whom he was endeavoring to

win to Christ, even though he taught that the ministry should be supported

from the tithe. (See 1 Cor. 9:9-15.)

What was one of the main reasons for Paul's self-supporting ef-

forts at Thessalonica? 2 Thess. 3:8, 9.

Lesson 12



September 21

Paul not only ate and drank in a manner consistent with his teachings;

he was ethically upright. He respected the rights and personhood of others.

If anything, he went overboard in refusing to take advantage of others,

going so far as to waive his God-given right of remuneration. Instead, he

earned a living with his own hands.

6. Based upon his own example, what counsel did Paul give regard-

ing the indolent? 2 Thess. 3:10.

111

III. PAUL'S EXAMPLE OF GRATITUDE (1 Thess. 1:2, 7-9).

7. For what was Paul particularly grateful?

1 Thess. 1:7-9



1 Thess. 2:13



2 Thess. 2:13



8. How frequently did the apostle express gratitude to God? 1 Thess.

1:2; 2 Thess. 2:13.

Note that Paul gives thanks to God for

all

the church. Each member is

loved, remembered, and probably also mentioned by name in his daily

prayers. Every one is treasured as a precious gift of God, and each is

appreciated for the gifts that he or she has to contribute to the church and

to the community.

9. For what does Paul say the Thessalonians should be thankful?

1 Thess. 5:18.

Be continually grateful.

We may have extreme difficulty in under-

standing the Scriptures to mean, "Be thankful for tragedies, losses, and

disappointments." That probably is not what Paul meant. What he in-

tended was that they should maintain the spirit of gratitude, being hopeful

no matter what the circumstances. Their knowledge that, however un-

pleasant the conditions of their lives, God was working His purposes for

the world, the church, and for them, should lead them to rejoice. They

could be continually grateful in the knowledge that God understands, God

sees, God knows, and that sometimes He uses even unpleasantness to

glorify His name and to work out His divine purposes. (See Phil. 4:11;

Rom. 8:28.) Thanks is also to be directed to God in prayer for His precious

gifts. In this Paul practiced what he preached.

It is God's will that we give thanks.

Why? Because gratitude fosters

Paul's Godly Example



September 21

good cheer and good health. (See 3 John 2.)

"Nothing tends more to promote health of body and of soul than does a

spirit of gratitude and praise. It is a positive duty to resist melancholy, dis-

contented thoughts and feelings—as much a duty as it is to pray. If we are

heaven-bound, how can we go as a band of mourners, groaning and com-

plaining all along the way to our Father's house?

"Those professed Christians who are constantly complaining, and who

seem to think cheerfulness and happiness a sin, have not genuine re-

ligion."—The

Ministry of Healing,

p. 251.

If we cannot be grateful for what happened, we should be grateful

for what did not happen. Can you cite examples of this thought in your

life?

WED

IV. PAUL'S EXAMPLE OF SINCERITY (1 Thess. 2:3, 4).

10.

In reminding the Thessalonians of his manner among them, what

supreme objective of his service does Paul emphasize? 1 Thess.

2:3, 4.

Paul did not have hidden agendas.

His only aim was to please God.

He was not laboring for material reward, for selfish satisfaction, nor, as he

emphasizes repeatedly, for human applause or approbation. He had

reached the pinnacle of freedom. He cared so much about God's approba-

tion that human praise meant nothing to him.

The word

guile,

meaning "subtlety" or "craftiness" (1 Thess. 2:3),

is often used in the Bible to typify deceit or insincerity. What New

Testament life do you regard as the supreme example of one without

guile? Why?

11.

How important is sincerity to our acceptance by God? Rev. 14:5;

1 Peter 2:1-3.

12.

Against what manifestation of insincerity did Jesus warn? Who

were the classic examples that He mentions? Luke 12:1; Matt.

23:1-7.

13.

What is the most observable manifestation of sincerity? Matt.

7:18-20; 2 Thess. 3:4, 13, 14.

Faith and works.

"When it is in the heart to obey God, when efforts

are put forth to this end, Jesus accepts this disposition and effort as man's

Lesson 12



September 21

best service, and He makes up for the deficiency with His own divine

merit. But He will not accept those who claim to have faith in Him, and yet

are disloyal to His Father's commandment. We hear a great deal about

faith, but we need to hear a great deal more about works. Many are deceiv-

ing their own souls by living an easy-going, accommodating, crossless re-

ligion. But Jesus says, 'If any man will come after me, let him deny him-

self, and take up his cross, and follow me.'

"—Selected Messages,

book 1,

p. 382.

V. PAUL'S EXAMPLE OF HUMILITY (1 Thess. 2:1-20).

14.

Paul frequently uses the first-person plural pronouns

we, our, us

in his address to the Thessalonians. What does this reveal about

his attitude toward his fellow workers? 1 Thess. 2:1-20.

Paul shared the credit.

Instead of

our, we,

and

us,

the great apostle

could have said,

mine, me,

and

After all, he was the leading evangelist—

"the boss," we would say today. But not so; Paul was not concerned about

the "pecking order." At the end of 2 Thessalonians he confirmed that he,

himself, had written the letter. (See 2 Thess. 3:17.) But throughout the

Epistles, he shared the credit. He did not seek for self-exaltation. His was

no false or affected meekness. He was not "proud of his humility." He

even risked being misunderstood by recounting the drama of his personal

life. But his aims are clear—he wished only to exalt his Lord. And when

God blessed his sacrificial labors, he was happy to share the credit with his

young helpers Timothy and Sylvanus.

Compare Paul's attitude with that of Christ referred to in Philippians

2:6.

15.

What request did Paul make of the membership that reflects fur-

ther his Christ-like humility? 2 Thess. 3:1, 2.

Paul's frequent request.

"Paul was a very great apostle, but his great-

ness consisted not so much in sheer native ability (although he had his

share of that) as in his recognition of his dependence upon God. It arises

out of this that he so often requests the prayers of those to whom he min-

isters. He did not feel himself as high above them, but as one with them.

He valued their intercessions and sought their prayers."—Leon Morris,

New International Commentary on the New Testament

(Grand Rapids,

Mich.: Eerdmans Publishing Co., 1973), p. 244.

16.

What additional evidence can we find of Paul's humble attitude?

1 Cor. 15:9; Eph. 3:8.

What do you think made the greatest impression upon the Thes-

Paul's Godly Example



September 21

salonians? Paul's knowledge of Scripture, his preaching abilities, his

personal conversion experience, or his lifestyle and manner? Why?

While formal preaching and teaching are still God's appointed means of

winning souls, nothing witnesses so powerfully as the Christ-like life. The

real power among the Thessalonians was their conviction of the Jesus who

had come and the Jesus who was about to return. This was the basis for

their lives and message. A church of believers whose lives exemplify the

message they espouse will in the end make a stronger impression upon

others than the clearest accumulation of facts and figures or the most ar-

ticulate exposition of prophecy.

PRACTICAL RESPONSE:

•

Name two personal blessings you have received this week for which

you are grateful.

•

Name two blessings recently enjoyed by your church (congregation)

for which you are particularly grateful.

•

Name two special blessings enjoyed recently by your family, or per-

sons with whom you are closely associated, for which you are par-

ticularly grateful.

•

What is the most effective way of expressing thanksgiving to God

for His goodness to you and those you love?

FRI

FURTHER MEDITATION AND STUDY:

What Jesus says

about people who follow practical Christianity: Matt.

5:1-12.

What Paul says elsewhere:

2 Cor. 3:1-6; Phil. 2:1-11; 3:17-21.

What Ellen G. White says:

"It is a terrible thing to lose our own soul,

but to pursue a course that will cause the loss of other souls is still more

terrible."—Testimonies to Ministers,

p. 158.

"Hard and dark as the world is, the influence of a really consistent ex-

ample will be a power for

good."—Testimonies,

vol. 4, p. 286.

"Every day of life is freighted with responsibilities which we must

bear. Every day, our words and acts are making impressions upon those

with whom we associate."—Prophets

and Kings,

p. 348.

"A godly example will tell more for the truth than the greatest

eloquence, unaccompanied by a well-ordered

life."—Gospel Workers,

p. 104.

SUMMARY:

The demonstration of the gospel's power in our lives is the

most effective weapon in heaven's arsenal. We may not be the thoroughly

finished product that heaven desires, but even in our developing condition,

we are lights in a darkened world—happy testimonies of the regenerating

power of the Word of God.

Lesson

September 22-28

The Sanctified Life

THIS WEEK'S STUDY: 1 Thessalonians 4:1-7; 2 Thessalonians 2:13-

17.

SAB

MEMORY TEXT: "And the very God of peace sanctify you

wholly; and I pray God your whole spirit and soul and body be

preserved blameless unto the coming of our Lord Jesus Christ"

(1 Thessalonians 5:23).

HOLINESS IS OUR GOAL.

Sanctification is the highest and most

complete form of Christian living possible. Jesus Christ, the Man of

Galilee, is our example in this regard, but He has provided us more than

just the example. He also provides us the understanding and the re-creative

force that make sanctification (holiness) possible.

LESSON OUTLINE:

I. Exhortations to Godly Living (1 Thess. 4:3, 4, 7).

H. The Agent of Sanctification (2 Thess. 2:13).

III.

Bodily Sanctification (1 Thess. 4:3-7).

IV.

Complete Sanctification (1 Thess. 5:23).

Christ Our Sanctification (1 Thess. 5:24).

THE EMPHASIS ON SANCTIFICATION IN PAUL'S WRITINGS.

Paul wished for the elders of Ephesus an inheritance among "them which

are [Greek: 'have been'] sanctified" (Acts 20:32). He used the term in

connection with his labors among the Gentiles in Rome who were made

acceptable by sanctification. (See Rom. 15:16.) He addressed the believers

at Corinth as "them that are [Greek: 'have been'] sanctified in Christ

Jesus, called to be saints" (1 Cor. 1:2). He also wrote to the Corinthians:

"But you were washed, you were sanctified, you were justified in the

name of the Lord Jesus Christ and in the Spirit of our God" (1 Cor. 6:11,

RSV). He reminded the Ephesians that "Christ also loved the church, and

gave himself for it; that he might sanctify and cleanse it with the washing

of water by the word" (Eph. 5:25, 26). He challenged Timothy to flee

youthful lusts and be a "vessel unto honour, sanctified, and meet for the

master's use" (2 Tim. 2:21). To the Hebrews he wrote that "both the one

PRAY for this quarter's Thirteenth Sabbath special projects. Can

you name them? (See back cover.)

The Sanctified Life



September 28

who makes men holy and those who are made holy are of the same

family" (Heb. 2:11, NIV).

Paul's fundamental concern for the Thessalonians was not merely

that they escape from one specific sin or another, but rather that they attain

that state which he called "holiness." He expresses this concern for the

believers in Thessalonica through a number of illuminating phrases. They

were to "walk worthy of God" (1 Thess. 2:12; 2 Thess. 1:11), to be "un-

blamable" (1 Thess. 3:13; 5:23), and to be holy (1 Thess. 4:7).

In writing to the Thessalonians in this manner, Paul points believers of

all eras to the fundamental concern of Christian endeavor. In upholding

sanctification (holiness) to the church at Thessalonica, Paul makes this ob-

jective not only necessary but attractive, and entirely possible.

I. EXHORTATIONS TO GODLY LIVING (1 Thess. 4:3, 4, 7).

1. What words may be used to describe the Christian's ideal life-

style?

1 Thess. 3:13



1 Thess. 4:3, 4



1 Thess. 4:7



2 Thess. 2:13



The Greek word translated "sanctification" may also be translated

"holiness." For example, 1 Thessalonians 4:7 may be translated, "For

God has not called us to impurity, but to

sanctification

[KJV: 'holiness]."

Throughout the New Testament

holiness

and

sanctification

are synony-

mous terms.

2. What is meant by "unblamable in holiness" (1 Thess. 3:13)? Com-

pare 1 Thess. 5:23.

The judgment is God's. " `Unblamable in holiness' represents the

highest possible ethical and spiritual standard. The apostle believes that

such a standard can be reached by the grace that Christ supplies to those of

His followers who increase in love. To believe less would be to deny the

gospel. . . .

"Paul's concern is that his converts should be adjudged blameless, not

by men, who are fallible, but by God, who searches the hearts and knows

what is in the mind."—SDA

Bible Commentary, vol.

7, p. 241.

3. What two important aspects are involved in sanctification? Com-

pare 1 Cor. 6:11 with 1 Thess. 3:12-4:3.

Lesson 13



September 28

"True sanctification is harmony with God, oneness with Him in

character."—Testimonies,

vol. 6, p. 350.

"Sanctification is a state of holiness, without and within, being holy

and without reserve the Lord's, not in form, but in truth."—Our

High

Calling,

p. 214.

["Sanctification] is a continual growth in

grace."—Testimonies, vol.

p. 340.

"Sanctification means habitual communion with God."—Ellen G.

White Comments,

SDA Bible Commentary, vol.

7, p. 908.

"Sanctification is a progressive work; it is not attained to in an hour or

a day, and then maintained without any special effort on our

part."—Tes-

timonies,

vol. 2, p. 472.

"Sanctification consists in the cheerful performance of daily duties in

perfect obedience to the will of

God."—Christ's Object Lessons,

p. 360.

Sanctification is both present holiness in Christ and growth in holi-

ness in Christ. When Christ comes into the heart of the believer, he or she

receives the gift of the holiness of Christ. But the believer remains a fallen

human being with tendencies toward evil. (See 1 Cor. 9:27.) Sanctification

also involves growth in holiness. This growth is effected by the daily re-

ception of Christ's power, which alone can overcome the biases of fallen

humanity.

MON

H. THE AGENT OF SANCTIFICATION (2 Thess. 2:13).

Who is the active agent in the sanctification process? 2 Thess.

2:13; Rom. 15:16; 1 Peter 1:1, 2.

Never does the Bible speak of human beings making themselves holy.

"It

is through the Spirit that Christ dwells in us; and the Spirit of God,

received into the heart by faith, is the beginning of the life eternal.

-The

Desire of Ages,

p. 388.

"The followers of Christ are to become like Him—by the grace of God

to form characters in harmony with the principles of His holy law. This is

Bible sanctification. This work can be accomplished only through faith in

Christ, by the power of the indwelling Spirit of God."—The

Great Con-

troversy,

p. 469.

Name the primary influences utilized by the Holy Spirit in the

sanctification process.

Eph. 5:26



Acts 20:32



Acts 26:15-18



Heb. 10:10, 14



The Sanctified Life



September 28

What tangible evidence is seen in the life of those for whom

sanctification is a reality? Acts

5:32; 1 Peter 1:2.

"It is not enough for us to believe that Jesus is not an impostor, and that

the religion of the Bible is no cunningly devised fable. We may believe

that the name of Jesus is the only name under heaven whereby man may be

saved, and yet we may not through faith make Him our personal Saviour.

It is not enough to believe the theory of truth. It is not enough to make a

profession of faith in Christ and have our names registered on the church

roll. 'He that keepeth his commandments dwelleth in him, and he in him.

And hereby we know that he abideth in us, by the Spirit which he hath

given us.' Hereby we do know that we know him if we keep his com-

mandments.' 1 John 3:24; 2:3. This is the genuine evidence of conversion.

Whatever our profession, it amounts to nothing unless Christ is revealed in

works of righteousness."—Christ'

s Object Lessons,

pp. 312, 313.

III. BODILY SANCTIFICATION (1 Thess. 4:3-7).

What aspect of the Thessalonian believers' sanctification especially

concerned the apostle? 1 Thess. 4:3-7.

Paul warned both the Thessalonians and the Corinthians about the

danger of sexual immorality. (See 1 Corinthians 7.) There were sufficient

problems in Thessalonica to warrant his caution and correction. In 1 Thes-

salonians chapter four, Paul devotes no less than five of the 18 verses to

pointed injunctions against moral impurity.

The Greek word translated "fornication" (1 Thess. 4:3) refers to sexual

immorality whether

committed•

by married or unmarried persons. (See

Matt. 5:32; 19:9.)

A tragedy repeated.

"As we approach the close of time, as the people

of God stand upon the borders of the heavenly Canaan, Satan will, as of

old, redouble his efforts to prevent them from entering the goodly land. He

lays his snares for every soul. It is not the ignorant and uncultured merely

that need to be guarded; he will prepare his temptations for those in the

highest positions, in the most holy office; if he can lead them to pollute

their souls, he can through them destroy many. And he employs the same

agents now as he employed three thousand years ago. By worldly friend-

ships, by the charms of beauty, by pleasure seeking, mirth, feasting, or the

wine cup, he tempts to the violation of the seventh commandment."—

Patriarchs and Prophets,

pp. 457, 458.

In what ways may sexual immorality be understood as defrauding

another, or others, or even one's self?

Lesson 13



September 28

IV.

COMPLETE SANCTIFICATION (1 Thess. 5:23).

8. What is to be the extent of the sanctification that Paul wishes for

the believers? 1 Thess. 5:23.

The spirit and soul.

"By 'spirit'. . . may be understood the higher prin-

ciple of intelligence and thought with which man is endowed, and with

which God can communicate by His Spirit. . . . It is by the renewing of the

mind through the action of the Holy Spirit that the individual is trans-

formed into Christ's likeness. . . .

"By 'soul'. . . when distinguished from spirit, may be understood that

part of a man's nature that finds expression through the instincts, emotions,

and desires. This part of one's nature can be sanctified, too. When, through

the working of the Holy Spirit, the mind is brought into conformity with

God's mind, and sanctified reason bears sway over the lower nature, the

impulses, which would otherwise be contrary to God, become subject to

His will. Thus the humble Christian may reach such a height of sanctifica-

tion that when obeying God he is really carrying out his own impulses. He

delights to do God's will."—SDA

Bible Commentary, vol.

7, p. 257.

WED



9. Why is sanctification (holiness) so important? Hebrews 12:14.

The message of Hebrews 12:14 summarizes Paul's wish for the believ-

ers—peace and holiness—peace, denoting the believers' relationships with

their fellow humans, and holiness, signifying their relationships with God.

Without the latter, there cannot be the former, and without both, one can-

not see God.

CHRIST OUR SANCTIFICATION (1 Thess. 5:24).

10.

By whose authority does the Holy Spirit accomplish our

sanctification? 1 Thess. 5:24.

11.

Why is sanctification necessarily a lifelong process? Gal. 5:16-18.

The struggle continues.

"So long as Satan reigns, we shall have self to

subdue, besetting sins to overcome; so long as life shall last, there will be

no stopping place, no point which we can reach and say, I have fully at-

tained. Sanctification is the result of lifelong obedience."—The

Acts of the

Apostles,

pp. 560, 561.

12.

How does Paul emphasize the means of victory over sin

throughout the lifelong process of sanctification? Romans 6:9-14.

The Sanctified Life



September 28

We live in Christ. The word

reckon

used in the King James of Romans

6:11 is variously translated as "consider" (RSV, Moffatt, Amplified), "re-

gard" (Weymouth, NEB). The Good News Bible (TEV) reads "think of

yourselves as dead, so far as sin is concerned." The Greek word translated

"reckon" often means to "count something to be true because it is true."

The "old man" of sin, which Paul defines as the old sinful manner of

life, no longer controls the person who has accepted Christ as Saviour and

Lord. (See Rom. 6:6; Eph. 4:22-24; Col. 3:1-10.) Even so, the born-again

believer remains a fallen human being with biases to evil that must be con-

tinually combatted through the power bestowed by Christ. (See Gal. 5:16-

19; 1 Cor. 9:27.)

Christ now reigns within. (See Col. 1:27). He occupies the throne; our

fallen humanity is reduced to helplessness by the indwelling power of

Jesus. As long as we allow Him to reign, we are no longer discouraged,

dismayed, or overcome. Our flesh is unholy (see

Selected Messages,

book

2, p. 32), and we will not be rid of this mortal burden until Jesus comes.

But we proceed as if it were so even now—overcoming and ignoring the

suggestions of the flesh—because the "new man," Christ Himself, is

living in our hearts by the Holy Spirit. (See Rom. 8:1-11.)

13. Because the process by which we grow spiritually never is fully

completed in this life, what absolutely essential role does Jesus

perform for our salvation? 1 Cor. 1:30, 31; Jer. 23:6 (compare

1 John 5:4, 5).

Christ our righteousness. "And while we cannot claim perfection of

the flesh, we may have Christian perfection of the soul. Through the sacri-

fice made in our behalf, sins may be perfectly forgiven. Our dependence is

not in what man can do; it is in what God can do for man through Christ.

When we surrender ourselves wholly to God, and fully believe, the blood

of Christ cleanses from all sin. The conscience can be freed from condem-

nation. Through faith in His blood, all may be made perfect in Christ Jesus.

Thank God that we are not dealing with impossibilities. We may claim

sanctification. We may enjoy the favor of God. We are not to be anxious

about what Christ and God think of us, but about what God thinks of

Christ, our Substitute. Ye are accepted in the Beloved. The Lord shows, to

the repenting, believing one, that Christ accepts the surrender of the soul,

to be molded and fashioned after His own

likeness."—Selected Messages,

book 2, pp. 32, 33. (See also

Testimonies,

vol. 5, pp. 471,472.)

Why is it necessary to rely upon Christ's sanctification if in fact we

ourselves are being daily renewed or sanctified, that is, growing in

grace?

ASK YOURSELF:

•

What are the clearest evidences in my behavior that the process of

sanctification is being successfully conducted?

•

What are the evidences in my thoughts and behavior that the process

Lesson 13



September 28

of sanctification is not yet complete in my life?

•

What historical event more than any other convinces me of Christ's

willingness to substitute His complete or absolute holiness for my

developing or incomplete righteousness?

FURTHER STUDY AND MEDITATION:

What Jesus says

about sanctification: John 17:9-19.

What Paul says elsewhere:

1 Cor. 7:2-5; 2 Cor. 7:1; Heb. 10:10-29.

What Ellen White says:

"It is impossible for any to enjoy the blessing

of sanctification while they are selfish and gluttonous."—The

Sanctified

Life,

p. 25.

"The only way in which He [Jesus] could set and keep men right was

to make Himself visible and familiar to their

eyes."—Signs of the Times,

Jan. 20, 1890.

"There will be no place for outward adornment in the sanctified heart;

but there will be an earnest, anxious seeking for the inward adorning, the

Christian graces—the fruits of the Spirit of God. . . . If the heart is re-

formed, it will be seen in the outward

appearance."—Testimonies, vol.

p. 162.

"[Sanctification] is not gained by a happy flight of feeling, but is the re-

sult of constantly dying to sin, and constantly living for Christ. Wrongs

cannot be righted nor reformations wrought in the character by feeble,

intermittent efforts. It is only by long, persevering effort, sore discipline,

and stern conflict, that we shall overcome."—The

Acts of the Apostles,

pp.

560, 561.

"Bible sanctification does not consist in strong emotion. Here is where

many are led into error. They make feelings their criterion. When they feel

elated or happy, they claim that they are sanctified. Happy feelings or the

absence of joy is no evidence that a person is or is not sanctified."—The

Sanctified Life,

p. 10.

"The sanctification set forth in the Sacred Scriptures has to do with the

entire being—spirit, soul, and body. Here is the true idea of entire con-

secration. Paul prays that the church at Thessalonica may enjoy this great

blessing. 'The very God of peace sanctify you wholly; and I pray God your

whole spirit and soul and body be preserved blameless unto the coming of

our Lord Jesus Christ' (1 Thess.

5:23)."—The Sanctified Life,

p. 7.